9. Brahmavihāraniddeso9. 梵住分别

233 段 · CSCD 巴利原典

Mettābhāvanākathā慈修习论

§240

Anussatikammaṭṭhānānantaraṃ uddiṭṭhesu pana mettā, karuṇā, muditā, upekkhāti imesu catūsu brahmavihāresu mettaṃ bhāvetukāmena tāva ādikammikena yogāvacarena upacchinnapalibodhena gahitakammaṭṭhānena bhattakiccaṃ katvā bhattasammadaṃ paṭivinodetvā vivitte padese supaññatte āsane sukhanisinnena ādito tāva dose ādīnavo, khantiyañca ānisaṃso paccavekkhitabbo.

在随念业处之后所说的慈、悲、喜、舍这四梵住中,想要修习慈的初学瑜伽行者,首先应当断除障碍,取得业处,作了食事,排除了食后的昏沉,在寂静处、善设的座位上安乐而坐,从一开始就应当省察嗔的过患和忍的功德。

Kasmā? Imāya hi bhāvanāya doso pahātabbo, khanti adhigantabbā. Na ca sakkā kiñci adiṭṭhādīnavaṃ pahātuṃ, aviditānisaṃsaṃ vā adhigantuṃ. Tasmā ‘‘duṭṭho kho, āvuso, dosena abhibhūto pariyādiṇṇacitto pāṇampi hanatī’’tiādīnaṃ (a. ni. 3.72) vasena dose ādīnavo daṭṭhabbo.

为什么呢?因为通过这个修习,嗔应当被舍断,忍应当被证得。而须跋舍断未见过患之物,或证得未知功德之物。因此,应当以「诸贤,被嗔所征服、心被占据的嗔者,也杀害生命」等方式来见嗔的过患。

‘‘Khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā’’; (Dī. ni. 2.90; dha. pa. 184);

「忍辱是最高的苦行、堪忍,诸佛说涅槃是最上」;

‘‘Khantibalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ’’. (dha. pa. 399; su. ni. 628);

「忍辱力是诸力中最胜的,我说那是婆罗门」。

‘‘Khantā bhiyyo na vijjatī’’tiādīnaṃ (saṃ. ni. 1.250) vasena khantiyaṃ ānisaṃso veditabbo.

应当以「没有比忍更殊胜的」等方式来了知忍的功德。

Athevaṃ diṭṭhādīnavato dosato cittaṃ vivecanatthāya, viditānisaṃsāya ca khantiyā saṃyojanatthāya mettābhāvanā ārabhitabbā. Ārabhantena ca āditova puggalabhedo jānitabbo ‘‘imesu puggalesu mettā paṭhamaṃ na bhāvetabbā, imesu neva bhāvetabbā’’ti.

如此,为了从已见过患的嗔令心远离,以及为了与已知功德的忍相应,应当开始慈的修习。开始修习者,从一开始就应当知道人的区别:「对这些人,慈最初不应修习;对这些人,绝不应修习」。

Ayañhi mettā appiyapuggale, atippiyasahāyake, majjhatte, verīpuggaleti imesu catūsu paṭhamaṃ na bhāvetabbā. Liṅgavisabhāge odhiso na bhāvetabbā. Kālakate na bhāvetabbāva. Kiṃkāraṇā appiyādīsu paṭhamaṃ na bhāvetabbā? Appiyaṃ hi piyaṭṭhāne ṭhapento kilamati. Atippiyasahāyakaṃ majjhattaṭṭhāne ṭhapento kilamati, appamattakepi cassa dukkhe uppanne ārodanākārappatto viya hoti. Majjhattaṃ garuṭṭhāne ca piyaṭṭhāne ca ṭhapento kilamati. Verimanussarato kodho uppajjati, tasmā appiyādīsu paṭhamaṃ na bhāvetabbā.

这个慈,对不可爱者、极可爱的伴侣、中立者、怨敌这四种人,最初不应修习。对异性,绝对不应修习。对已死者,也不应修习。为什么对不可爱者等最初不应修习呢?因为把不可爱者置于可爱的位置会疲劳。把极可爱的伴侣置于中立的位置会疲劳,而且他即使生起少许的苦,也会变得如同哭泣的状态。把中立者置于尊重的位置和可爱的位置会疲劳。忆念怨敌人时,嗔恚生起,因此对不可爱者等最初不应修习。

Liṅgavisabhāge pana tameva ārabbha odhiso bhāventassa rāgo uppajjati. Aññataro kira amaccaputto kulūpakattheraṃ pucchi ‘‘bhante, kassa mettā bhāvetabbā’’ti? Thero ‘‘piyapuggale’’ti āha. Tassa attano bhariyā piyā hoti. So tassā mettaṃ bhāvento sabbarattiṃ bhittiyuddhamakāsi. Tasmā liṅgavisabhāge odhiso na bhāvetabbā.

而对异性,缘于那个而绝对修习者,贪欲生起。据说,某位大臣之子问一位须跋家族的长老:「尊者,应对谁修习慈?」长老说:「对可爱者」。他的妻子对他是可爱的。他对她修习慈,整夜与墙壁作战。因此,对异性绝对不应修习。

Kālakate pana bhāvento neva appanaṃ, na upacāraṃ pāpuṇāti. Aññataro kira daharabhikkhu ācariyaṃ ārabbha mettaṃ ārabhi. Tassa mettā nappavattati. So mahātherassa santikaṃ gantvā ‘‘bhante, paguṇāva me mettājhānasamāpatti, na ca naṃ samāpajjituṃ sakkomi, kiṃ nu kho kāraṇa’’nti āha. Thero ‘‘nimittaṃ, āvuso, gavesāhī’’ti āha. So gavesanto ācariyassa matabhāvaṃ ñatvā aññaṃ ārabbha mettāyanto samāpattiṃ appesi. Tasmā kālakate na bhāvetabbāva.

然而,对已死者修习,既不能达到安止,也不能达到近行。据说,有一位年轻比库对老师修习慈心。他的慈心不能进展。他前往大长老处说:「尊者,我的慈心禅那等至曾经很熟练,但现在却无法等至,这是什么原因呢?」长老说:「贤友,你应当寻找原因。」他寻找后,得知老师已死,于是对另一位修习慈心而达到等至。因此,不应对已死者修习。

§241

Sabbapaṭhamaṃ pana ‘‘ahaṃ sukhito homi niddukkho’’ti vā, ‘‘avero abyāpajjo anīgho sukhī attānaṃ pariharāmī’’ti vā evaṃ punappunaṃ attaniyeva bhāvetabbā.

然而,最初应当仅对自己如此反复修习:「愿我快乐、无苦」,或「愿我无怨、无害、无恼、快乐地护持自己」。

Evaṃ sante yaṃ vibhaṅge (vibha. 643) vuttaṃ –

如此的话,在《分别论论》中所说的——

‘‘Kathañca bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ piyaṃ manāpaṃ disvā mettāyeyya, evameva sabbe satte mettāya pharatī’’ti.

「比库如何以慈俱之心遍满一方而住?譬如见到一位可爱、可意的人而对他修慈,同样地,以慈心遍满一切众生。」

‘‘Yañca paṭisambhidāyaṃ (paṭi. ma. 2.22) –

「以及在《无碍解道》中——

‘‘Katamehi pañcahākārehi anodhisopharaṇā mettā cetovimutti bhāvetabbā, sabbe sattā averā hontu’’ abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe pāṇā… sabbe bhūtā… sabbe puggalā… sabbe attabhāvapariyāpannā averā abyāpajjā anīghā sukhī attānaṃ pariharantū’’tiādi –

「应当以哪五种方式修习无量无边的慈心解脱?『愿一切众生无怨、无害、无恼、快乐地护持自己。愿一切有息者……愿一切有情……愿一切人……愿一切有身者无怨、无害、无恼、快乐地护持自己。』」等——

Vuttaṃ. Yañca mettasutte (khu. pā. 9.3; su. ni. 145) –

所说的。以及在《慈经》中——

‘‘Sukhinova khemino hontu,

「愿他们快乐、安稳,

Sabbasattā bhavantu sukhitattā’’tiādi. –

「愿一切众生成为快乐者」等。

Vuttaṃ, taṃ virujjhati. Na hi tattha attani bhāvanā vuttāti ce. Tañca na virujjhati. Kasmā? Tañhi appanāvasena vuttaṃ. Idaṃ sakkhibhāvavasena.

已说,那与此相违。因为在那里没有说对自己的修习。那也不相违。为什么?因为那是以安止的方式说的。这是以作证的方式。

Sacepi hi vassasataṃ vassasahassaṃ vā ‘‘ahaṃ sukhito homī’’tiādinā nayena attani mettaṃ bhāveti, nevassa appanā uppajjati. ‘‘Ahaṃ sukhito homī’’ti bhāvayato pana yathā ahaṃ sukhakāmo dukkhapaṭikkūlo jīvitukāmo amaritukāmo ca, evaṃ aññepi sattāti attānaṃ sakkhiṃ katvā aññasattesu hitasukhakāmatā uppajjati. Bhagavatāpi –

因为即使一百年或一千年以「愿我成为快乐者」等方式对自己修习慈,他的安止也不会生起。但是当修习「愿我成为快乐者」时,如同我是乐欲者、厌恶苦者、欲生存者、不欲死者,其他众生也是如此,以自己作证,对其他众生生起利益安乐之欲。世尊也——

‘‘Sabbā disā anuparigamma cetasā,

「以心遍察一切方,

Nevajjhagā piyataramattanā kvaci;

未曾发现比自己更可爱者;

Evaṃ piyo puthu attā paresaṃ,

如是自己对他人也是可爱的,

Tasmā na hiṃse paramattakāmo’’ti. (saṃ. ni. 1.119; udā. 41); –

因此爱自己者不应伤害他人。」

Vadatā ayaṃ nayo dassito.

说者显示了这个方法。

§242

Tasmā sakkhibhāvatthaṃ paṭhamaṃ attānaṃ mettāya pharitvā tadanantaraṃ sukhappavattanatthaṃ yvāyaṃ piyo manāpo garu bhāvanīyo ācariyo vā ācariyamatto vā upajjhāyo vā upajjhāyamatto vā tassa dānapiyavacanādīni piyamanāpattakāraṇāni sīlasutādīni garubhāvanīyattakāraṇāni ca anussaritvā ‘‘esa sappuriso sukhī hotu niddukkho’’tiādinā nayena mettā bhāvetabbā.

因此,为了作证之故,首先以慈遍满自己,紧接着为了乐的生起之故,对于这位可爱的、可喜的、尊重的、应修习的老师或等同老师者、或邬波驮耶或等同邬波驮耶者,忆念其布施、爱语等可爱可喜之因,以及戒、多闻等尊重应修习之因后,应以「愿此善人快乐、无苦」等方式修习慈。

Evarūpe ca puggale kāmaṃ appanā sampajjati, iminā pana bhikkhunā tāvatakeneva tuṭṭhiṃ anāpajjitvā sīmāsambhedaṃ kattukāmena tadanantaraṃ atippiyasahāyake, atippiyasahāyakato majjhatte, majjhattato verīpuggale mettā bhāvetabbā. Bhāventena ca ekekasmiṃ koṭṭhāse muduṃ kammaniyaṃ cittaṃ katvā tadanantare tadanantare upasaṃharitabbaṃ.

对于这样的人,虽然安止得以成就,但此比库不应仅以此为满足,而欲作界限的破除,紧接着应对极亲爱的友人修习慈,从极亲爱的友人到中立者,从中立者到怨敌人修习慈。修习时,应在每一部分使心柔软、适业后,才逐次逐次地转移。

Yassa pana verīpuggalo vā natthi, mahāpurisajātikattā vā anatthaṃ karontepi pare verīsaññāva nuppajjati, tena ‘‘majjhatte me mettacittaṃ kammaniyaṃ jātaṃ, idāni naṃ verimhi upasaṃharāmī’’ti byāpārova na kātabbo. Yassa pana atthi, taṃ sandhāya vuttaṃ ‘‘majjhattato verīpuggale mettā bhāvetabbā’’ti.

若无怨敌人,或因生为大人物之故,即使他人作不利益,对他人也不生起怨敌想,则彼不应作「我对中立者的慈心已成适业,现在我将它转移到怨敌」这样的努力。但若有怨敌,则针对此而说「从中立者到怨敌人应修习慈」。

§243

Sace panassa verimhi cittamupasaṃharato tena katāparādhānussaraṇena paṭighamuppajjati, athānena purimapuggalesu yattha katthaci punappunaṃ mettaṃ samāpajjitvā vuṭṭhahitvā punappunaṃ taṃ puggalaṃ paṭighaṃ vinodetabbaṃ. Sace evampi vāyamato na nibbāti, atha –

若当他将心转移到怨敌时,因忆念彼所作的罪过而生起嗔恨,则彼应在前面的诸人中,无论何处,一再地入慈定,出定后,一再地对那个人去除嗔恨。若如此努力仍不平息,则——

Kakacūpamaovāda-ādīnaṃ anusārato;

应一再努力,为了舍断嗔恨,随念锯喻教诫等。

Paṭighassa pahānāya, ghaṭitabbaṃ punappunaṃ.

应一再努力,为了舍断嗔恨,随念锯喻教诫等。

Tañca kho iminā ākārena attānaṃ ovadanteneva ‘‘are kujjhanapurisa, nanu vuttaṃ bhagavatā –

而且应以这样的方式劝诫自己:「喂,易怒之人!世尊不是说过——

‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padoseyya. Na me so tena sāsanakaro’ti (ma. ni. 1.232) ca,

「诸比库!即使盗贼以两端有柄的锯子截断肢体,若于此生起恼意者,彼非我教之奉行者」吗?

‘Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

「对那愤怒者还以愤怒，他比那人更恶劣；

Kuddhamappaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

不对愤怒者还以愤怒，他战胜难胜的战争。

‘‘‘Ubhinnamatthaṃ carati, attano ca parassa ca;

他行两者的利益，自己的与他人的；

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammatī’ti ca. (saṃ. ni. 1.188); –

知道对方已被激怒，具念者平静下来。」（相应部1.188）；－

‘‘‘Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā. Katame satta? Idha, bhikkhave, sapatto sapattassa evaṃ icchati aho vatāyaṃ dubbaṇṇo assāti. Taṃ kissahetu? Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. Kodhanāyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano, atha kho so dubbaṇṇova hoti kodhābhibhūto. Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati ahovatāyaṃ dukkhaṃ sayeyyāti…pe… na pacurattho assāti…pe… na bhogavā assāti…pe… na yasavā assāti…pe… na mittavā assāti…pe… na kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāti. Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sugatigamanena nandati. Kodhanāyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya manasā duccaritaṃ carati. So kāyena vācāya manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati kodhābhibhūto’ti (a. ni. 7.64) ca,

「诸比库！这七法是仇敌所喜、能造成仇敌的，它们来到愤怒的女人或男人。哪七种？诸比库！在此，仇敌对仇敌如此希望：『啊！愿此人丑陋！』那是什么原因？诸比库！仇敌不喜欢仇敌的美貌。诸比库！这愤怒的男子，被愤怒征服、被愤怒控制，即使他善沐浴、善涂油、理发修须、穿着白衣，然而他因被愤怒征服而丑陋。诸比库！这是第非法品，是仇敌所喜、能造成仇敌的，它来到愤怒的女人或男人。再者，诸比库！仇敌对仇敌如此希望：『啊！愿此人睡得痛苦！』……（中略）……『愿他不富裕！』……（中略）……『愿他不富有！』……（中略）……『愿他不名声！』……（中略）……『愿他无朋友！』……（中略）……『愿他身坏命终后不往生善趣、天界！』那是什么原因？诸比库！仇敌不喜欢仇敌前往善趣。诸比库！这愤怒的男子，被愤怒征服、被愤怒控制，以身行恶行，以语、以意行恶行。他以身、以语、以意行恶行后，身坏命终后，因被愤怒征服而往生苦界、恶趣、堕处、地狱。」（增支部7.64）以及，

‘‘‘Seyyathāpi , bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ neva gāme kaṭṭhatthaṃ pharati, na araññe kaṭṭhatthaṃ pharati. Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmī’ti ca,

「诸比库！譬如尸炭，两端燃烧，中间沾粪，既不能在村中当作薪柴用，也不能在林中当作薪柴用。诸比库！我说此人如此譬喻。」以及，

‘‘So dāni tvaṃ evaṃ kujjhanto na ceva bhagavato sāsanakaro bhavissasi, paṭikujjhanto ca kuddhapurisatopi pāpiyo hutvā na dujjayaṃ saṅgāmaṃ jessasi, sapattakaraṇe ca dhamme attāva attano karissasi, chavālātūpamo ca bhavissasī’’ti.

「现在你如此愤怒，既不会成为世尊教法的实行者，还以愤怒而成为比愤怒者更恶劣，不会战胜难胜的战争，会自己对自己造作能造成仇敌的诸法，会成为如尸炭的譬喻。」

§244

Tassevaṃ ghaṭayato vāyamato sace taṃ paṭighaṃ vūpasammati, iccetaṃ kusalaṃ. No ce vūpasammati, atha āghāto paṭivinetabbo.

当他如此努力、精勤时，如果那嗔恚平息，这是善的。如果不平息，那么应调伏恼害。

Ekaccassa hi kāyasamācārova upasanto hoti. Upasantabhāvo cassa bahuṃ vattapaṭipattiṃ karontassa sabbajanena ñāyati. Vacīsamācāramanosamācārā pana avūpasantā honti. Tassa te acintetvā kāyasamācāravūpasamoyeva anussaritabbo.

某人的身行确实寂静。当他做许多行为举止时,他的寂静状态为一切人所知。然而他的语行与意行并不寂静。对他应当不思考那些(不寂静的行),而只应忆念身行的寂静。

Ekaccassa vacīsamācārova upasanto hoti. Upasantabhāvo cassa sabbajanena ñāyati. So hi pakatiyā ca paṭisanthārakusalo hoti sakhilo sukhasambhāso sammodako uttānamukho pubbabhāsī madhurena sarena dhammaṃ osāreti, parimaṇḍalehi padabyañjanehi dhammakathaṃ katheti. Kāyasamācāramanosamācārā pana avūpasantā honti, tassa te acintetvā vacīsamācāravūpasamoyeva anussaritabbo.

某人的语行确实寂静。他的寂静状态为一切人所知。因为他天性善于交谈,和蔼可亲,言语愉悦,友善,坦率,先说话,以甜美的声音宣说法,以圆满的词句讲说法语。然而他的身行与意行并不寂静,对他应当不思考那些(不寂静的行),而只应忆念语行的寂静。

Ekaccassa manosamācārova upasanto hoti, upasantabhāvo cassa cetiyavandanādīsu sabbajanassa pākaṭo hoti. Yo hi avūpasantacitto hoti, so cetiyaṃ vā bodhiṃ vā there vā vandamāno na sakkaccaṃ vandati, dhammassavanamaṇḍape vikkhittacitto vā pacalāyanto vā nisīdati. Upasantacitto pana okappetvā vandati, ohitasoto aṭṭhiṃkatvā kāyena vā vācāya vā cittappasādaṃ karonto dhammaṃ suṇāti. Iti ekaccassa manosamācārova upasanto hoti, kāyavacīsamācārā avūpasantā honti, tassa te acintetvā manosamācāravūpasamoyeva anussaritabbo.

某人的意行确实寂静,他的寂静状态在礼敬塔庙等时对一切人显现。因为心不寂静者,在礼敬塔庙、菩提树或长老时不恭敬地礼敬,在听法堂中心散乱地或摇晃地坐着。然而心寂静者则专注地礼敬,倾听地、作意地、以身或以语表示心的净信而听法。如此,某人的意行确实寂静,身行与语行并不寂静,对他应当不思考那些(不寂静的行),而只应忆念意行的寂静。

Ekaccassa pana imesu tīsu dhammesu ekopi avūpasanto hoti, tasmiṃ puggale ‘‘kiñcāpi esa idāni manussaloke carati, atha kho katipāhassa accayena aṭṭhamahānirayasoḷasaussadanirayaparipūrako bhavissatī’’ti kāruññaṃ upaṭṭhapetabbaṃ. Kāruññampi hi paṭicca āghāto vūpasammati.

然而某人在这三法中连一个也不寂静,对那个人应当生起悲悯:「虽然此人现在在人间世界行走,然而在几天过后,他将成为八大地狱与十六小地狱的充满者。」因为依悲悯,嗔恨也会寂静。

Ekaccassa tayopime dhammā vūpasantā honti, tassa yaṃ yaṃ icchati, taṃ taṃ anussaritabbaṃ. Tādise hi puggale na dukkarā hoti mettābhāvanāti.

某人这三法都寂静,对他应当忆念任何所希望的。因为对这样的人,慈的修习并不困难。

Imassa ca atthassa āvibhāvatthaṃ – ‘‘pañcime, āvuso, āghātapaṭivinayā. Yattha bhikkhuno uppanno āghāto sabbaso paṭivinodetabbo’’ti (a. ni. 5.162) idaṃ pañcakanipāte āghātapaṭivinayasuttaṃ vitthāretabbaṃ.

为了阐明这个意义,应当详述增支部五集中的嗔恨调伏经:「诸友,有这五种嗔恨的调伏。比库生起的嗔恨应当在那里完全调伏。」

§245

Sace panassa evampi vāyamato āghāto uppajjatiyeva, athānena evaṃ attā –

然而如果他如此努力时嗔恨仍然生起,那么他应当如此(告诫)自己:

‘‘Attano visaye dukkhaṃ, kataṃ te yadi verinā;

「如果仇敌在你自己的领域对你造作苦,」

Kiṃ tassāvisaye dukkhaṃ, sacitte kattumicchasi.

为何你想在自己的心中,制造那不在他权限内的苦?

‘‘Bahūpakāraṃ hitvāna, ñātivaggaṃ rudammukhaṃ;

舍弃了多有助益者,亲族群哭泣着脸;

Mahānatthakaraṃ kodhaṃ, sapattaṃ na jahāsi kiṃ.

为何你不舍弃嗔恨这大害者、敌人?

‘‘Yāni rakkhasi sīlāni, tesaṃ mūlanikantanaṃ;

你所护持的诸戒,嗔是它们根的斩断;

Kodhaṃ nāmupaḷālesi, ko tayā sadiso jaḷo.

你不舍弃嗔恨,有谁像你这样愚痴?

‘‘Kataṃ anariyaṃ kammaṃ, parena iti kujjhasi;

他人所作非圣业,你因此而嗔怒;

Kiṃ nu tvaṃ tādisaṃyeva, yo sayaṃ kattumicchasi.

为何你自己想作,正是那样的事?

‘‘Dosetukāmo yadi taṃ, amanāpaṃ paro kari;

若他人想恼怒你,而作了不可意事;

Dosuppādena tasseva, kiṃ pūresi manorathaṃ.

以嗔恨的生起，他满足了什么愿望？

‘‘Dukkhaṃ tassa ca nāma tvaṃ, kuddho kāhasi vā navā;

「你愤怒时，对他造成苦，或者你能做什么新的事？

Attānaṃ panidāneva, kodhadukkhena bādhasi.

你以自己为因，以嗔恨之苦折磨自己。

‘‘Kodhaṃ vā ahitaṃ maggaṃ, ārūḷhā yadi verino;

「如果敌人登上了嗔恨这无益之道，

Kasmā tuvampi kujjhanto, tesaṃyevānusikkhasi.

为何你也愤怒，追随他们的行为？

‘‘Yaṃ dosaṃ tava nissāya, sattunā appiyaṃ kataṃ;

「依你的嗔恨，敌人所作的不可喜之事，

Tameva dosaṃ chindassu, kimaṭṭhāne vihaññasi.

你应断除那嗔恨，为何在无意义处烦恼？

‘‘Khaṇikattā ca dhammānaṃ, yehi khandhehi te kataṃ;

「诸法是刹那性的，以那些蕴对你所作的，

Amanāpaṃ niruddhā te, kassa dānīdha kujjhasi.

不可意已被阻止,现在你对谁生气?

‘‘Dukkhaṃ karoti yo yassa, taṃ vinā kassa so kare;

谁对谁造苦,离开他,他能对谁造?

Sayampi dukkhahetutta, miti kiṃ tassa kujjhasī’’ti.

自己也是苦因故,为何对他生气?

§246

Sace panassa evaṃ attānaṃ ovadatopi paṭighaṃ neva vūpasammati, athānena paccavekkhitabbā. Tattha attano tāva evaṃ paccavekkhitabbā ‘‘ambho tvaṃ tassa kuddho kiṃ karissasi? Nanu taveva cetaṃ dosanidānaṃ kammaṃ anatthāya saṃvattissati? Kammassako hi tvaṃ kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissasi, tassa dāyādo bhavissasi, idañca te kammaṃ neva sammāsambodhiṃ , na paccekabodhiṃ, na sāvakabhūmiṃ, na brahmattasakkattacakkavattipadesarājādisampattīnaṃ aññataraṃ sampattiṃ sādhetuṃ samatthaṃ, atha kho sāsanato cāvetvā vighāsādādibhāvassa ceva nerayikādidukkhavisesānañca te saṃvattanikamidaṃ kammaṃ. So tvaṃ idaṃ karonto ubhohi hatthehi vītaccite vā aṅgāre, gūthaṃ vā gahetvā paraṃ paharitukāmo puriso viya attānameva paṭhamaṃ dahasi ceva duggandhañca karosī’’ti.

如果这样劝诫自己,嗔恨仍不平息,那么他应当省察。在此,首先应当这样省察自己:'喂!你对他生气能做什么?这个以嗔为因的业难道不会导致你的不利吗?因为你是业的所有者、业的继承者、业的起源者、业的亲属、业的皈依处,你将造什么业,就会成为那业的继承者。而且这个业既不能成就正自觉、不能成就独觉、不能成就声闻地、不能成就梵天、萨咖天、转轮王、地方王等成就中的任何一种成就,反而这个业会使你从教法中堕落,导致食残食者等状态以及地狱等特别的苦。你这样做,就像一个想用两手抓取燃烧的炭火或粪便来打击他人的人,首先烧伤自己并使自己发臭。'

Evaṃ paccavekkhitvā parassapi evaṃ paccavekkhitabbā ‘‘esopi tava kujjhitvā kiṃ karissati? Nanu etassevetaṃ anatthāya saṃvattissati? Kammassako hi ayamāyasmā kammadāyādo…pe… yaṃ kammaṃ karissati, tassa dāyādo bhavissati. Idañcassa kammaṃ neva sammāsambodhiṃ, na paccekabodhiṃ, na sāvakabhūmiṃ, na brahmattasakkattacakkavattipadesarājādisampattīnaṃ aññataraṃ sampattiṃ sādhetuṃ samatthaṃ, atha kho sāsanato cāvetvā vighāsādādibhāvassa ceva nerayikādidukkhavisesānañcassa saṃvattanikamidaṃ kammaṃ. Svāyaṃ idaṃ karonto paṭivāte ṭhatvā paraṃ rajena okiritukāmo puriso viya attānaṃyeva okirati. Vuttañhetaṃ bhagavatā –

这样省察之后,也应当这样省察他人:'这位具寿对你生气又能做什么?这难道不会导致他自己的不利吗?因为这位具寿是业的所有者、业的继承者……(中略)……他将造什么业,就会成为那业的继承者。而且这个业既不能成就正自觉、不能成就独觉、不能成就声闻地、不能成就梵天、萨咖天、转轮王、地方王等成就中的任何一种成就,反而这个业会使他从教法中堕落,导致食残食者等状态以及地狱等特别的苦。这位具寿这样做,就像一个站在逆风处想用尘土撒向他人的人,只是撒向自己。因为世尊说过——

‘‘‘Yo appaduṭṭhassa narassa dussati,

「若对无嗔恨之人生嗔,

Suddhassa posassa anaṅgaṇassa;

对清净无垢之人,

Tameva bālaṃ pacceti pāpaṃ,

那恶返回愚者自身,」

Sukhumo rajo paṭivātaṃva khitto’’’ti. (dha. pa. 125; su. ni. 667);

「如细尘被逆风吹散」。（法句125；经集667）

§247

Sace panassa evaṃ kammassakatampi paccavekkhato neva vūpasammati, athānena anussaritabbā.

如果他如此忆念业自作性也不能平息，那么他应当忆念。

Tatrāyaṃ paccavekkhaṇānayo – ambho pabbajita, nanu te satthā pubbeva sambodhā anabhisambuddho bodhisattopi samāno cattāri asaṅkhyeyyāni kappasatasahassañca pāramiyo pūrayamāno tattha tattha vadhakesupi paccatthikesu cittaṃ nappadūsesi. Seyyathidaṃ, tāva attano deviyā paduṭṭhena pāpaamaccena ānītassa paṭirañño tiyojanasataṃ rajjaṃ gaṇhantassa nisedhanatthāya uṭṭhitānaṃ amaccānaṃ āvudhampi chupituṃ na adāsi. Puna saddhiṃ amaccasahassena āmakasusāne galappamāṇaṃ bhūmiṃ khaṇitvā nikhaññamāno cittappadosamattampi akatvā kuṇapakhādanatthaṃ āgatānaṃ siṅgālānaṃ paṃsuviyūhanaṃ nissāya purisakāraṃ katvā paṭiladdhajīvito yakkhānubhāvena attano sirigabbhaṃ oruyha sirisayane sayitaṃ paccatthikaṃ disvā kopaṃ akatvāva aññamaññaṃ sapathaṃ katvā taṃ mittaṭṭhāne ṭhapayitvā āha –

在此，这是忆念的方法——喂，出家者，难道你的导师在正觉之前，还未正觉时，作为菩萨，在四阿僧祇劫与十万劫圆满波罗蜜期间，对那些杀害者、敌对者也不恼怒其心吗？譬如，当时他自己的王后被邪恶的大臣所污染，带来的敌王夺取三由旬的王国时，对起来阻止的大臣们，他连拿起武器也不允许。再者，与千位大臣一起在尸陀林被挖掘喉咙深度的土坑埋葬时，不作丝毫恼怒心，依靠前来食尸的豺狼扒开尘土而得以人力脱困，获得生命后，以亚卡之力进入自己的吉祥内室，见到睡在吉祥床上的敌对者，不作愤怒，反而彼此立誓，将他置于友人之位，说道——

‘‘Āsīsetheva puriso, na nibbindeyya paṇḍito;

「智者应当期望，不应厌倦；我见我自己，如所愿而成就」。（本生1.1.51）

Passāmi vohamattānaṃ, yathā icchiṃ tathā ahū’’ti. (jā. 1.1.51);

「智者应当期望，不应厌倦；我见我自己，如所愿而成就」。（本生1.1.51）

Khantivādījātake dummedhena kāsiraññā ‘‘kiṃvādī tvaṃ samaṇā’’ti puṭṭho ‘‘khantivādī nāmāha’’nti vutte sakaṇṭakāhi kasāhi tāḷetvā hatthapādesu chijjamānesu kopamattampi nākāsi.

在忍辱仙人本生中，被愚痴的咖西王问「你是什么说者，沙门」时，答「我名为忍辱说者」，被带刺的鞭子抽打，手脚被砍断时，连丝毫愤怒也不作。

Anacchariyañcetaṃ, yaṃ mahallako pabbajjūpagato evaṃ kareyya. pana uttānaseyyakopi samāno –

这并非稀奇，年长者出家后如此行。然而，即使作为仰卧的婴儿——

‘‘Candanarasānulittā, bāhā chijjanti dhammapālassa;

「涂抹栴檀香液的手臂被砍断，法护的；

Dāyādassa pathabyā, pāṇā me deva rujjhantī’’ti. (jā. 1.5.49);

「世间的继承者,我的生命正在被破坏,天啊!」

Evaṃ vippalapamānāya mātuyā pitarā mahāpatāpena nāma raññā vaṃsakaḷīresu viya catūsu hatthapādesu chedāpitesu tāvatāpi santuṭṭhiṃ anāpajjitvā sīsamassa chindathāti āṇatte ‘‘ayaṃ dāni te cittapariggaṇhanakālo, idāni ambho dhammapāla, sīsacchedāṇāpake pitari, sīsacchedake purise, paridevamānāya mātari, attani cāti imesu catūsu samacitto hohī’’ti daḷhaṃ samādānamadhiṭṭhāya paduṭṭhākāramattampi nākāsi.

当母亲如此哀号时,父亲——名为大热恼的国王——命令砍断他的四肢,如同砍断竹节一般,即使如此也不满足,又命令砍断他的头。「现在是你摄护心的时候了,喂,法护!对于命令砍头的父亲、执行砍头的人、哀号的母亲以及自己——对这四者保持平等心吧!」他坚定地持守这个决意,连一点恼怒的表情都没有显现。

Idañcāpi anacchariyameva, yaṃ manussabhūto evamakāsi. Tiracchānabhūtopi pana nāma vāraṇo hutvā visappitena sallena nābhiyaṃ viddhopi tāva anatthakārimhi luddake cittaṃ nappadūsesi. Yathāha –

这也确实不足为奇,因为他作为人类时如此行。然而,即使作为畜生,成为象时,虽然被涂毒的箭射中肚脐,他对那个造成伤害的猎人也没有生起恶心。正如所说——

‘‘Samappito puthusallena nāgo,

「那头象被宽大的箭射中,」

Aduṭṭhacitto luddakaṃ ajjhabhāsi;

「以无嗔恨心对猎人说:」

Kimatthayaṃ kissa vā samma hetu,

「朋友,这是为了什么?或者为了谁的缘故?」

Mamaṃ vadhī kassa vāyaṃ payogo’’ti. (jā. 1.16.124);

「你杀我,这是谁的行为?」

Evaṃ vatvā ca kāsirañño mahesiyā tava dantānamatthāya pesitomhi bhadanteti vutte tassā manorathaṃ pūrento chabbaṇṇarasminiccharaṇasamujjalitacārusobhe attano dante chetvā adāsi.

如此说后,当被告知「我是为了你的牙齿,被咖西国王的王后派遣而来的,尊者」时,他为了满足她的愿望,切下自己那散发六色光芒、具有美妙光辉的牙齿给了他。

hutvā attanāyeva pabbatapapātato uddharitena purisena –

被那位以自己之力从山崖救起的人——

‘‘Bhakkho ayaṃ manussānaṃ, yathevaññe vane migā;

「这是人们的食物,就如森林中的其他鹿一样;

Yaṃnūnimaṃ vadhitvāna, chāto khādeyya vānaraṃ.

何不杀了这只猴子,剥皮后食用。

‘‘Āhitova gamissāmi, maṃsamādāya sambalaṃ;

我将取肉作为干粮而去,

Kantāraṃ nittharissāmi, pātheyyaṃ me bhavissatī’’ti. (jā. 1.16.205-206); –

我将渡过旷野,这将成为我的路粮」——

Evaṃ cintetvā silaṃ ukkhipitvā matthake sampadālite assupuṇṇehi nettehi taṃ purisaṃ udikkhamāno –

如此思惟后,举起石头,当头击碎,以充满泪水的眼睛看着那人——

‘‘Mā ayyosi me bhadante, tvaṃ nāmetādisaṃ kari;

「尊者,请不要对我这样做,你竟然做出这样的事;

Tvaṃ khosi nāma dīghāvu, aññaṃ vāretumarahasī’’ti. (jā. 1.16.209); –

你是长寿者,应当阻止其他人」——

Vatvā tasmiṃ purise cittaṃ appadūsetvā attano ca dukkhaṃ acintetvā tameva purisaṃ khemantabhūmiṃ sampāpesi.

对那位男子说了之后,没有污染心,也没有思虑自己的苦,使那位男子到达了安稳之地。

nāma nāgarājā hutvā uposathaṅgāni adhiṭṭhāya vammikamuddhani sayamāno kappuṭṭhānaggisadisena osadhena sakalasarīre siñciyamānopi peḷāya pakkhipitvā sakalajambudīpe kīḷāpiyamānopi tasmiṃ brāhmaṇe manopadosamattampi na akāsi. Yathāha –

名为龙王,受持伍波萨他支后,卧于蚁丘顶上,虽然被如火炭般的药物洒遍全身,虽然被放入篮中在整个阎浮提游行,对那位婆罗门连心的恼害都没有生起。如所说——

‘‘Peḷāya pakkhipantepi, maddantepi ca pāṇinā;

「虽然放入篮中,虽然用手践踏;

Alampāne na kuppāmi, sīlakhaṇḍabhayā mamā’’ti. (cariyā. 2.16);

我不生气于阿喇巴那,因为我害怕戒的破坏。」

nāgarājā hutvā ahituṇḍikena viheṭhiyamāno manopadosamattampi nuppādesi. Yathāha –

名为龙王,虽然被蛇戏者所恼害,连心的恼害都没有生起。如所说——

‘‘Tadāpi maṃ dhammacāriṃ, upavutthauposathaṃ;

「那时我行法,受持伍波萨他;

Ahituṇḍiko gahetvāna, rājadvāramhi kīḷati.

蛇戏者捉住我,在王门游戏。

‘‘Yaṃ so vaṇṇaṃ cintayati, nīlaṃ pītaṃ va lohitaṃ;

「他所想的颜色,青色、黄色或红色;」

Tassa cittānuvattanto, homi cintitasannibho.

随顺他的心,我成为如所思者。

‘‘Thalaṃ kareyyaṃ udakaṃ, udakampi thalaṃ kare;

「我应使陆地成为水,也应使水成为陆地;

Yadihaṃ tassa kuppeyyaṃ, khaṇena chārikaṃ kare.

若我对他发怒,刹那间我应使之成为灰烬。

‘‘Yadi cittavasī hessaṃ, parihāyissāmi sīlato;

若我成为心的自在者,我将从戒退失;

Sīlena parihīnassa, uttamattho na sijjhatī’’ti. (cariyā. 2.21-24);

从戒退失者,最上义不能成就。」(本生经 2.21-24);

hutvā tikhiṇāhi sattīhi aṭṭhasu ṭhānesu ovijjhitvā pahāramukhehi sakaṇṭakā latāyo pavesetvā nāsāya daḷhaṃ rajjuṃ pakkhipitvā soḷasahi bhojaputtehi kājenādāya vayhamāno dharaṇītale ghaṃsiyamānasarīro mahantaṃ dukkhaṃ paccanubhonto kujjhitvā olokitamatteneva sabbe bhojaputte bhasmaṃ kātuṃ samatthopi samāno cakkhuṃ ummīletvā paduṭṭhākāramattampi na akāsi.

以锐利的矛在八处刺穿,以打击的口使带刺的藤蔓进入,以鼻子投入坚固的绳索,被十六位菩提子以身体拖拉,身体在地面上被磨擦,体验巨大的苦,虽然发怒仅以看一眼就有能力使所有菩提子成为灰烬,但他睁开眼睛,连愤怒的样子也不作。

Yathāha –

‘‘Cātuddasiṃ pañcadasiñcaḷāra,

「十四日与十五日,

Uposathaṃ niccamupāvasāmi;

我常常守持伍波萨他日;

Athāgamuṃ soḷasa bhojaputtā,

那时,十六位菩提族人来了,

Rajjuṃ gahetvāna daḷhañca pāsaṃ.

拿着绳索和坚固的套索。

‘‘Bhetvāna nāsaṃ atikassa rajjuṃ,

「穿破鼻子,穿过绳索,

Nayiṃsu maṃ samparigayha luddā;

那些残忍者围住我,带走了我;

Etādisaṃ dukkhamahaṃ titikkhaṃ,

我忍受了这样的苦,

Uposathaṃ appaṭikopayanto’’ti. (jā. 2.17.180-181);

不违犯伍波萨他。」

Na kevalañca etāneva, aññānipi dīsu anekāni acchariyāni akāsi. Tassa te idāni sabbaññutaṃ pattaṃ sadevaloke kenaci appaṭisamakhantiguṇaṃ taṃ bhagavantaṃ satthāraṃ apadisato paṭighacittaṃ nāma uppādetuṃ ativiya ayuttaṃ appatirūpanti.

不仅仅是这些,在其他生中也做了许多不可思议的事。现在他已证得一切知,在有天人的世间,具有无人能比的无可比拟之德,对那位世尊导师不恭敬地生起嗔恨心,是极不适当、极不相应的。

§248

Sace panassa evaṃ satthu pubbacaritaguṇaṃ paccavekkhatopi dīgharattaṃ kilesānaṃ dāsabyaṃ upagatassa neva taṃ paṭighaṃ vūpasammati, athānena paccavekkhitabbāni. Tatra hi vuttaṃ –

但是,如果即使这样省察导师过去行的功德,对于长夜以来成为烦恼奴隶者,那嗔恨仍不止息,那么他应当省察这些。在那里确实说了——

‘‘Na so, bhikkhave, satto sulabharūpo, yo na mātābhūtapubbo, yo na pitābhūtapubbo, yo na bhātā, yo na bhaginī, yo na putto, yo na dhītābhūtapubbā’’ti (saṃ. ni. 2.137-142).

「诸比库,那个有情不易得,他在过去未曾做过母亲,未曾做过父亲,未曾做过兄弟,未曾做过姐妹,未曾做过儿子,未曾做过女儿。」

Tasmā tasmiṃ puggale evaṃ cittaṃ uppādetabbaṃ, ‘‘ayaṃ kira me atīte mātā hutvā dasamāse kucchiyā pariharitvā muttakarīsakheḷasiṅghāṇikādīni haricandanaṃ viya ajigucchamānā apanetvā ure naccāpentī aṅgena pariharamānā posesi, pitā hutvā ajapathasaṅkupathādīni gantvā vāṇijjaṃ payojayamāno mayhamatthāya jīvitampi pariccajitvā ubhatobyūḷhe saṅgāme pavisitvā nāvāya mahāsamuddaṃ pakkhanditvā aññāni ca dukkarāni karitvā ‘puttake posessāmī’ti tehi tehi upāyehi dhanaṃ saṃharitvā maṃ posesi. Bhātā, bhaginī, putto, dhītā ca hutvāpi idañcidañcupakāraṃ akāsīti tatra me nappatirūpaṃ manaṃ padūsetu’’nti.

因此,应对那个人如此生起心:「这个人在过去世曾做我的母亲,在腹中怀胎十个月后,不厌恶地清除大小便、痰、鼻涕等,如同黄旃檀一样,让我在胸前跳舞,用身体抱持而养育我;曾做我的父亲,走过羊道、险道等,从事贸易,为了我的利益甚至舍弃生命,进入两军对阵的战场,乘船驶入大海,做其他难事,以『我要养育儿子』之心,用种种方法积聚财富而养育我。曾做我的兄弟、姐妹、儿子、女儿,也曾做过这样那样的帮助。」在那里,我不应该污染心。

§249

Sace pana evampi cittaṃ nibbāpetuṃ na sakkotiyeva, athānena evaṃ paccavekkhitabbā – ‘‘ambho pabbajita, nanu vuttaṃ bhagavatā –

但是,如果即使这样也不能平息心,那么他应如此省察:「喂,出家人,世尊不是说过——

‘Mettāya kho, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā . Katame ekādasa? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, tuvaṭaṃ cittaṃ samādhiyati, mukhavaṇṇo pasīdati, asammūḷho kālaṅkaroti, uttarimappaṭivijjhanto brahmalokūpago hotī’ti (a. ni. 11.15).

『诸比库,慈心解脱被修习、被修习、被多修、被作为乘具、被作为基础、被确立、被熟练、被善精勤时,可期待十一种功德。哪十一种?安乐而眠,安乐而醒,不见恶梦,为人类所爱,为非人所爱,诸天守护,火、毒、刀剑不能伤害他,心迅速得定,面色清净,不迷惑而命终,若未证得更上之法则往生梵天界。』

‘‘Sace tvaṃ idaṃ cittaṃ na nibbāpessasi, imehi ānisaṃsehi paribāhiro bhavissasī’’ti.

「如果你不平息这个心,你将失去这些功德。」

§250

Evampi nibbāpetuṃ asakkontena pana kātabbo. Kathaṃ? ‘‘Ambho pabbajita, tvaṃ etassa kujjhamāno kassa kujjhasi? Kiṃ kesānaṃ kujjhasi, udāhu lomānaṃ, nakhānaṃ…pe… muttassa kujjhasi? Atha vā pana kesādīsu pathavīdhātuyā kujjhasi, āpodhātuyā, tejodhātuyā, vāyodhātuyā kujjhasi? Ye vā pañcakkhandhe dvādasāyatanāni aṭṭhārasa dhātuyo upādāya ayamāyasmā itthannāmoti vuccati, tesu kiṃ rūpakkhandhassa kujjhasi, udāhu vedanā saññā saṅkhāraviññāṇakkhandhassa kujjhasi? Kiṃ vā cakkhāyatanassa kujjhasi, kiṃ rūpāyatanassa kujjhasi…pe… kiṃ manāyatanassa kujjhasi, kiṃ dhammāyatanassa kujjhasi? Kiṃ vā cakkhudhātuyā kujjhasi, kiṃ rūpadhātuyā, kiṃ cakkhuviññāṇadhātuyā…pe… kiṃ manodhātuyā, kiṃ dhammadhātuyā, kiṃ manoviññāṇadhātuyā’’ti? Evañhi dhātuvinibbhogaṃ karoto āragge sāsapassa viya ākāse cittakammassa viya ca kodhassa patiṭṭhānaṭṭhānaṃ na hoti.

即使这样也不能平息的人,应该这样做。怎样做?「喂,出家人,你对这个人发怒,是对谁发怒?是对头发发怒,还是对体毛、指甲……乃至……对尿发怒?或者,你是对头发等中的地界发怒,对水界、火界、风界发怒?或者,依于五蕴、十二处、十八界而称这位具寿为某某名,在那些当中,你是对色蕴发怒,还是对受、想、行、识蕴发怒?或者,你是对眼处发怒,对色处发怒……乃至……对意处发怒,对法处发怒?或者,你是对眼界发怒,对色界、眼识界发怒……乃至……对意界、法界、意识界发怒?」如此作界的分别论时,嗔恨就像箭尖上的芥子、虚空中的画一样,没有立足之处。

§251

Dhātuvinibbhogaṃ pana kātuṃ asakkontena kātabbo. Attano santakaṃ parassa dātabbaṃ, parassa santakaṃ attanā gahetabbaṃ. Sace pana paro bhinnājīvo hoti aparibhogārahaparikkhāro, attano santakameva dātabbaṃ. Tassevaṃ karoto ekanteneva tasmiṃ puggale āghāto vūpasammati. Itarassa ca atītajātito paṭṭhāya anubandhopi kodho taṅkhaṇaññeva vūpasammati, cittalapabbatavihāre tikkhattuṃ vuṭṭhāpitasenāsanena piṇḍapātikattherena ‘‘ayaṃ , bhante, aṭṭhakahāpaṇagghanako patto mama mātarā upāsikāya dinno dhammiyalābho, mahāupāsikāya puññalābhaṃ karothā’’ti vatvā dinnaṃ pattaṃ laddhamahātherassa viya. Evaṃ mahānubhāvametaṃ dānaṃ nāma. Vuttampi cetaṃ –

但是,不能作界的分别论的人,应该这样做:应把自己的东西给对方,应拿对方的东西给自己。但是,如果对方是破戒者,是不值得使用的资具,应只给自己的东西。这样做时,对那个人的怨恨完全平息。而且,从过去世以来跟随的嗔恨也在那一刻平息,就像在芝达喇巴瓦达寺,三次被驱逐住处的乞食长老说:「尊者,这个价值八咖哈巴那的钵是我母亲近事女所给的如法所得,请为大近事女作福德的获得。」而给出的钵被大长老接受一样。这个布施就是如此大威力的。这也已说过——

‘‘Adantadamanaṃ dānaṃ, dānaṃ sabbatthasādhakaṃ;

「布施是调伏未调伏者,布施是一切处的成就者;」

Dānena piyavācāya, unnamanti namanti cā’’ti.

以布施、爱语，他们尊敬与恭敬。

§252

Tassevaṃ verīpuggale vūpasantapaṭighassa yathā piyātippiyasahāyakamajjhattesu, evaṃ tasmimpi mettāvasena cittaṃ pavattati. Athānena punappunaṃ mettāyantena attani piyapuggale majjhatte verīpuggaleti catūsu janesu samacittataṃ sampādentena kātabbo. Tassidaṃ lakkhaṇaṃ, sace imasmiṃ puggale piyamajjhattaverīhi saddhiṃ attacatutthe ekasmiṃ padese nisinne corā āgantvā ‘‘bhante, ekaṃ bhikkhuṃ amhākaṃ dethā’’ti vatvā ‘‘kiṃ kāraṇā’’ti vutte ‘‘taṃ māretvā galalohitaṃ gahetvā balikaraṇatthāyā’’ti vadeyyuṃ, tatra ceso bhikkhu ‘‘asukaṃ vā asukaṃ vā gaṇhantū’’ti cinteyya, akatova hoti sīmāsambhedo. Sacepi ‘‘maṃ gaṇhantu, mā ime tayo’’tipi cinteyya, akatova hoti sīmāsambhedo. Kasmā? Yassa yassa hi gahaṇamicchati, tassa tassa ahitesī hoti, itaresaṃyeva hitesī hoti.

对于那个怨敌人，当他的嗔恨已平息时，如同对可爱者、极可爱者、朋友、中立者一样，他的心也以慈爱的方式对那人运行。然后，他应反复以慈爱修习，在自己、可爱者、中立者、怨敌者这四种人中成就心平等。这是其特征：如果盗贼来到这位比库与可爱者、中立者、怨敌者一起坐在一处的地方，说「尊者，给我们一位比库」，当被问「为何原因」时，他们说「杀了他取喉血以作祭祀」，在那里，如果这位比库想「让他们取某某或某某」，界限的破除尚未完成。即使他想「让他们取我，不要这三人」，界限的破除也尚未完成。为何？因为他对想要被取的任何人，就是对那人希求不利，只对其余者希求利益。

Yadā pana catunnaṃ janānamantare ekampi corānaṃ dātabbaṃ na passati, attani ca tesu ca tīsu janesu samameva cittaṃ pavatteti, kato hoti sīmāsambhedo. Tenāhu porāṇā –

然而，当他在四种人中不见一人应给予盗贼，对自己和那三人心平等地运行时，界限的破除才完成。因此古人说：

‘‘Attani hitamajjhatte, ahite ca catubbidhe;

「对自己、利益者、中立者，以及四种不利者；

Yadā passati nānattaṃ, hitacittova pāṇinaṃ.

「当他见到无差别时，他对众生只有利益之心。

‘‘Na nikāmalābhī mettāya, kusalīti pavuccati;

「未随意获得慈者，不称为善巧者；

Yadā catasso sīmāyo, sambhinnā honti bhikkhuno.

「当比库的四种界限，已被破除时。

‘‘Samaṃ pharati mettāya, sabbalokaṃ sadevakaṃ;

「他以慈平等地遍满，一切世间连同天人；

Mahāviseso purimena, yassa sīmā na ñāyatī’’ti.

「与前者有大差别，其界限不可知。」

§253

Evaṃ sīmāsambhedasamakālameva ca iminā bhikkhunā nimittañca upacārañca laddhaṃ hoti. Sīmāsambhede pana kate tameva nimittaṃ āsevanto bhāvento bahulīkaronto appakasireneva pathavīkasiṇe vuttanayeneva appanaṃ pāpuṇāti.

如此，在界限破除的同时，这位比库已获得了相与近行。而在界限破除之后，亲近、修习、多作那个相，以少许努力，就如地遍中所说的方法那样，证得安止。

Ettāvatānena adhigataṃ hoti pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamajjhānaṃ mettāsahagataṃ. Adhigate ca tasmiṃ tadeva nimittaṃ āsevanto bhāvento bahulīkaronto anupubbena dutiyatatiyajjhānāni, dutiyatatiyacatutthajjhānāni ca pāpuṇāti.

至此，他已证得了舍断五支、具足五支、三种善、具足十相的初禅，与慈俱。在证得那个之后，亲近、修习、多作那个相，次第地证得第二、第三禅，以及第二、第三、第四禅。

So hi paṭhamajjhānādīnaṃ aññataravasena mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati (vibha. 642; dī. ni. 1.556). Paṭhamajjhānādivasena appanāppattacittasseva hi ayaṃ vikubbanā sampajjati.

他以初禅等之一，以与慈俱之心，遍满一方而住。如是第二方，如是第三方，如是第四方。如此，于上、于下、于横，于一切处，以一切为同一，以与慈俱之心，广大、无量、无怨、无害，遍满一切世间而住。这种遍满，只有以初禅等方式证得安止之心才能成就。

§254

Ettha ca ti mettāya samannāgatena. ti cittena. nti ekamekissā disāya paṭhamapariggahitaṃ sattaṃ upādāya ekadisāpariyāpannasattapharaṇavasena vuttaṃ. ti phusitvā ārammaṇaṃ katvā. ti brahmavihārādhiṭṭhitaṃ iriyāpathavihāraṃ pavatteti. nti yathā puratthimādīsu disāsu yaṃkiñci ekaṃ disaṃ pharitvā viharati, tatheva tadanantaraṃ dutiyaṃ tatiyaṃ catutthañcāti attho. nti eteneva nayena uparimaṃ disanti vuttaṃ hoti. nti adhodisampi tiriyaṃdisampi evameva. Tattha ca ti heṭṭhā. nti anudisāsu. Evaṃ sabbadisāsu assamaṇḍale assamiva mettāsahagataṃ cittaṃ sāretipi paccāsāretipīti. Ettāvatā ekaṃ disaṃ pariggahetvā odhiso mettāpharaṇaṃ dassitaṃ.

于此，「与慈俱」：具足慈。「之心」：以心。「遍满一方」：以最初所取的每一方的有情为所缘，以遍满一方所摄诸有情的方式而说。「遍满」：接触后，作为所缘。「而住」：建立于梵住的威仪住而行。「如是第二方」等：如同遍满东方等诸方中的任何一方而住，如是其次第二方、第三方、第四方，这是其义。「于上」：以此方法，说「上方」。「于下」：下方也是如此，「于横」：横方也是如此。于此，「于下」：在下方。「于横」：在中间诸方。如此，在一切方向，如马在马场中，驱使与慈俱之心前进、后退。至此，已显示取一方后，有限制地遍满慈。

tiādi pana anodhiso dassanatthaṃ vuttaṃ. Tattha ti sabbattha. ti sabbesu hīnamajjhimukkaṭṭhamittasapattamajjhattādippabhedesu attatāya . ‘‘Ayaṃ parasatto’’ti vibhāgaṃ akatvā attasamatāyāti vuttaṃ hoti. Atha vā sabbattatāyāti sabbena cittabhāgena īsakampi bahi avikkhipamānoti vuttaṃ hoti. nti sabbasattavantaṃ, sabbasattayuttanti attho. nti sattalokaṃ. tievamādipariyāyadassanato panettha puna mettāsahagatenāti vuttaṃ. Yasmā vā ettha odhiso pharaṇe viya puna tathāsaddo itisaddo vā na vutto, tasmā puna mettāsahagatena cetasāti vuttaṃ. Nigamavasena vā etaṃ vuttaṃ. ti ettha ca pharaṇavasena vipulatā daṭṭhabbā. Bhūmivasena pana etaṃ paguṇavasena ca appamāṇasattārammaṇavasena ca byāpādapaccatthikappahānena domanassappahānato niddukkhanti vuttaṃ hoti. Ayaṃ mettāsahagatena cetasātiādinā nayena vuttāya vikubbanāya attho.

但「于一切处」等，是为了显示无限制而说。于此，「于一切处」：在一切处。「以一切为同一」：在一切下劣、中等、殊胜、朋友、敌人、中立者等区别中，以同一性。不作「这是他人有情」的分别论，以自己的平等性，这是所说之义。或者，「以一切为同一」：以全部心分，不向外散乱丝毫，这是所说之义。「一切世间」：有一切有情的世间，有一切有情所属的世间，这是其义。「与慈俱之心」：因为从「如是」等词的显示，这里再次说「与慈俱」。或者，因为这里在有限制的遍满中，没有再说「如是」之词或「如此」之词，所以再次说「与慈俱之心」。或者，这是以结论的方式而说。「广大」：于此，应以遍满的方式见其广大性。但以地的方式，以熟练的方式，以无量有情为所缘的方式，以舍断嗔恨的对治，从舍断忧而说「无苦」。这是以「与慈俱之心」等方式所说的遍满之义。

§255

Yathā cāyaṃ appanāppattacittasseva vikubbanā sampajjati, tathā yampi (paṭi. ma. 2.22) ‘‘pañcahākārehi anodhisopharaṇā mettācetovimutti, sattahākārehi odhisopharaṇā mettā cetovimutti, dasahākārehi disāpharaṇā mettā cetovimuttī’’ti vuttaṃ, tampi appanāppattacittasseva sampajjatīti veditabbaṃ.

如同这种遍满只有证得安止之心才能成就，如是，凡是所说的「以五行相无限制遍满的慈心解脱，以七行相有限制遍满的慈心解脱，以十行相方向遍满的慈心解脱」，那也应知只有证得安止之心才能成就。

Tattha ca sabbe sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu, sabbe pāṇā, sabbe bhūtā, sabbe puggalā, sabbe attabhāvapariyāpannā averā…pe… pariharantūti imehi pañcahākārehi veditabbā.

于此，「愿一切有情无怨、无害、无恼、安乐，护持自己；愿一切生类、一切众生、一切人、一切有身体者，无怨……乃至……护持自己」，应以这五行相而知。

Sabbā itthiyo averā…pe… attānaṃ pariharantu, sabbe purisā, sabbe ariyā, sabbe anariyā, sabbe devā, sabbe manussā, sabbe vinipātikā averā…pe… pariharantūti imehi sattahākārehi veditabbā.

一切女人无怨……乃至……愿守护自己,一切男人、一切圣者、一切非圣者、一切天人、一切人类、一切堕恶趣者无怨……乃至……愿守护自己,应以这七种行相来了知。

Sabbe puratthimāya disāya sattā averā…pe… attānaṃ pariharantu. Sabbe pacchimāya disāya, sabbe uttarāya disāya, sabbe dakkhiṇāya disāya, sabbe puratthimāya anudisāya, sabbe pacchimāya anudisāya, sabbe uttarāya anudisāya, sabbe dakkhiṇāya anudisāya, sabbe heṭṭhimāya disāya, sabbe uparimāya disāya sattā averā…pe… pariharantu. Sabbe puratthimāya disāya pāṇā, bhūtā, puggalā, attabhāvapariyāpannā, averā…pe… pariharantu. Sabbā puratthimāya disāya itthiyo, sabbe purisā, ariyā, anariyā, devā, manussā, vinipātikā averā…pe… pariharantu. Sabbā pacchimāya disāya, uttarāya, dakkhiṇāya, puratthimāya anudisāya, pacchimāya, uttarāya, dakkhiṇāya anudisāya, heṭṭhimāya disāya, uparimāya disāya itthiyo…pe… vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti imehi dasahākārehi veditabbā.

一切东方的有情无怨……乃至……愿守护自己。一切西方、一切北方、一切南方、一切东南方、一切西北方、一切东北方、一切西南方、一切下方、一切上方的有情无怨……乃至……愿守护自己。一切东方的生类、众生、人、个体所摄者,无怨……乃至……愿守护自己。一切东方的女人、一切男人、圣者、非圣者、天人、人类、堕恶趣者无怨……乃至……愿守护自己。一切西方、北方、南方、东南方、西北方、东北方、西南方、下方、上方的女人……乃至……堕恶趣者无怨、无恼害、无恼、安乐、愿守护自己,应以这十种行相来了知。

§256

Tattha ti anavasesapariyādānametaṃ. ti rūpādīsu khandhesu chandarāgena sattā visattāti sattā. Vuttañhetaṃ bhagavatā –

其中「一切」这是无余遍取之义。「有情」是以欲贪执着于色等诸蕴的有情。世尊确实说过——

‘‘Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati… vedanāya… saññāya… saṅkhāresu… viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccatī’’ti (saṃ. ni. 3.161).

「拉答,于色中的欲、贪、喜、渴爱,在那里执着,在那里系缚,因此称为有情……于受……于想……于诸行……于识中的欲、贪、喜、渴爱,在那里执着,在那里系缚,因此称为有情。」

Ruḷhīsaddena pana vītarāgesupi ayaṃ vohāro vattatiyeva, vilīvamayepi bījanivisese tālavaṇṭavohāro viya. Akkharacintakā pana atthaṃ avicāretvā nāmamattametanti icchanti. Yepi atthaṃ vicārenti, te satvayogena sattāti icchanti.

然而以习惯用语,这个用法确实也适用于离贪者,如同对于蜡制的种子特殊物也有棕榈树、竹子的用法一样。但思考字母者不考察义理,只想要名称而已。那些考察义理者,则以「萨特瓦」(satva)的结合而想要「萨答」(sattā)。

Pāṇanatāya assāsapassāsāyattavuttitāyāti attho. Bhūtattā saṃbhūtattā abhinibbattattāti attho. nti vuccati nirayo. Tasmiṃ galantīti gacchantīti attho. vuccati sarīraṃ. Khandhapañcakameva vā, tamupādāya paññattimattasambhavato. Tasmiṃ attabhāve pariyāpannāti ti paricchinnā, antogadhāti attho.

「生类」是因呼吸、依入出息而存活之义。「众生」是已生、已生起、已出生之义。「地狱」被称为尼拉亚(niraya)。「堕入其中」是去往之义。「个体」被称为身体。或者就是五蕴,因为只是依那个而施设的存在。「个体所摄」是被包括在那个个体中,是内含之义。

Yathā ca sattāti vacanaṃ, evaṃ sesānipi ruḷhīvasena āropetvā sabbānetāni sabbasattavevacanānīti veditabbāni. Kāmañca aññānipi sabbe jantū sabbe jīvātiādīni sabbasattavevacanāni atthi, pākaṭavasena pana imāneva pañca gahetvā ‘‘pañcahākārehi anodhisopharaṇā mettā cetovimuttī’’ti vuttaṃ.

如同「有情」这个词语,其余的也应以习惯用法而归属,应知这一切都是一切有情的同义词。虽然还有其他「一切生物」「一切生命」等一切有情的同义词,但以明显的方式只取这五种,所以说「以五种行相无限制遍满的慈心解脱」。

Ye pana sattā pāṇātiādīnaṃ na kevalaṃ vacanamattatova, atha kho atthatopi nānattameva iccheyyuṃ, tesaṃ anodhisopharaṇā virujjhati, tasmā tathā atthaṃ agahetvā imesu pañcasu ākāresu aññataravasena anodhiso mettā pharitabbā.

但若有人想要有情、生类等不仅仅是词语而已,而是义理上也确实有差别,对他们来说无限制遍满就会矛盾,因此不应如此理解义理,而应以这五种行相中的任何一种方式来遍满无限制的慈。

§257

Ettha ca sabbe sattā averā hontūti ayamekā appanā. Abyāpajjā hontūti ayamekā appanā. ti byāpādarahitā. Anīghā hontūti ayamekā appanā. ti niddukkhā. Sukhī attānaṃ pariharantūti ayamekā appanā. Tasmā imesupi padesu yaṃ yaṃ pākaṭaṃ hoti, tassa tassa vasena mettā pharitabbā. Iti pañcasu ākāresu catunnaṃ appanānaṃ vasena vīsati appanā honti.

于此,「愿一切众生无怨」,这是一种安止。「愿无害」,这是一种安止,即无嗔恨。「愿无恼」,这是一种安止,即无苦。「愿自己保持快乐」,这是一种安止。因此,在这些句子中,应当以任何明显的方式来遍满慈心。如此,在五种方式中,以四种安止的方式,有二十种安止。

pana sattasu ākāresu catunnaṃ vasena aṭṭhavīsati. Ettha ca itthiyo purisāti liṅgavasena vuttaṃ. Ariyā anariyāti ariyaputhujjanavasena. Devā manussā vinipātikāti upapattivasena.

而在七种方式中,以四种的方式,有二十八种。于此,「女人、男人」是依性别而说的。「圣者、非圣者」是依圣者与凡夫而说的。「天人、人类、堕恶趣者」是依投生而说的。

pana sabbe puratthimāya disāya sattātiādinā nayena ekamekissā disāya vīsati vīsati katvā dvesatāni, sabbā puratthimāya disāya itthiyotiādinā nayena ekamekissā disāya aṭṭhavīsati aṭṭhavīsati katvā asīti dvesatānīti cattāri satāni asīti ca appanā. Iti sabbānipi paṭisambhidāyaṃ vuttāni aṭṭhavīsādhikāni pañca appanāsatānīti.

而「一切在东方的众生」等方式,对每一方各作二十种,共二百种;「一切在东方的女人」等方式,对每一方各作二十八种,共二百八十种,如此四百八十种安止。如此,在《无碍解道》中所说的一切,有五百二十八种安止。

Iti etāsu appanāsu yassa kassaci vasena mettaṃ cetovimuttiṃ bhāvetvā ayaṃ yogāvacaro ‘‘sukhaṃ supatī’’tiādinā nayena vutte ekādasānisaṃse paṭilabhati.

如此,在这些安止中,以任何方式修习慈心解脱之后,这位瑜伽行者获得以「安乐而眠」等方式所说的十一种利益。

§258

Tattha ti yathā sesā janā samparivattamānā kākacchamānā dukkhaṃ supanti, evaṃ asupitvā sukhaṃ supati. Niddaṃ okkantopi samāpattiṃ samāpanno viya hoti.

于此,「安乐而眠」:如同其他人辗转反侧、呻吟而痛苦地睡眠,他不如此睡,而是安乐地睡眠。即使入睡,也如同入定者一般。

ti yathā aññe nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhanti, evaṃ appaṭibujjhitvā vikasamānamiva padumaṃ sukhaṃ nibbikāraṃ paṭibujjhati.

「安乐而醒」:如同其他人呻吟、打呵欠、辗转反侧而痛苦地醒来,他不如此醒来,而是如同盛开的莲花一般,安乐地、无变化地醒来。

ti supinaṃ passantopi bhaddakameva supinaṃ passati, cetiyaṃ vandanto viya pūjaṃ karonto viya dhammaṃ suṇanto viya ca hoti. Yathā pana aññe attānaṃ corehi samparivāritaṃ viya vāḷehi upaddutaṃ viya papāte patantaṃ viya ca passanti, evaṃ pāpakaṃ supinaṃ na passati.

「不见恶梦」:即使见梦,也只见吉祥的梦,如同在礼敬塔庙、作供养、听闻法一般。而如同其他人见到自己被盗贼包围、被猛兽侵扰、从悬崖坠落一般,他不见这样的恶梦。

ti ure āmuttamuttāhāro viya sīse piḷandhamālā viya ca manussānaṃ piyo hoti manāpo.

「为人所爱」:如同挂在胸前的宝珠、戴在头上的花鬘一般,为人们所喜爱、所喜欢。

ti yatheva manussānaṃ, evaṃ amanussānampi piyo hoti visākhatthero viya.

如同对人类一样,对非人也是可爱的,如维萨咖长老。

So kira pāṭaliputte kuṭumbiyo ahosi. So tattheva vasamāno assosi ‘‘tambapaṇṇidīpo kira cetiyamālālaṅkato kāsāvapajjoto icchiticchitaṭṭhāneyeva ettha sakkā nisīdituṃ vā nipajjituṃ vā utusappāyaṃ senāsanasappāyaṃ puggalasappāyaṃ dhammassavanasappāyanti sabbamettha sulabha’’nti.

据说他曾是巴吒厘子城的居士。他住在那里时听说:「据说铜叶岛以塔鬘为庄严,以袈裟为光辉,在那里可以随意坐或卧于所欲之处,那里容易获得适宜的季节、适宜的住所、适宜的人、适宜的法听闻,这一切在那里都容易得到。」

So attano bhogakkhandhaṃ puttadārassa niyyādetvā dussante baddhena ekakahāpaṇeneva gharā nikkhamitvā samuddatīre nāvaṃ udikkhamāno ekamāsaṃ vasi. So vohārakusalatāya imasmiṃ ṭhāne bhaṇḍaṃ kiṇitvā asukasmiṃ vikkiṇanto dhammikāya vaṇijjāya tenevantaramāsena sahassaṃ abhisaṃhari. Anupubbena mahāvihāraṃ āgantvā pabbajjaṃ yāci.

他将自己的财富分配给妻儿后,仅以腰间系着的一个咖哈巴那离家,在海岸边等候船只住了一个月。他以善巧交易,在此处买入商品,在彼处卖出,以如法的贸易,在那中间的一个月里积聚了一千。他次第来到大寺,请求出家。

So pabbājanatthāya sīmaṃ nīto taṃ sahassatthavikaṃ ovaṭṭikantarena bhūmiyaṃ pātesi. ‘‘Kimeta’’nti ca vutte ‘‘kahāpaṇasahassaṃ, bhante’’ti vatvā ‘‘upāsaka, pabbajitakālato paṭṭhāya na sakkā vicāretuṃ, idānevetaṃ vicārehī’’ti vutte ‘‘visākhassa pabbajjaṭṭhānamāgatā mā rittahatthā gamiṃsū’’ti muñcitvā sīmāmāḷake vippakiritvā pabbajitvā upasampanno.

他被带到界场以便出家,将那一千咖哈巴那从腰布中倒在地上。当被问「这是什么」时,他说「一千咖哈巴那,尊者」。当被告知「近事男,从出家时起不能使用,现在就使用它吧」时,他说「愿来到维萨咖出家处的人们不要空手而去」,便放弃它,撒在界场周围,出家并受达上。

So pañcavasso hutvā dvemātikā paguṇā katvā pavāretvā attano sappāyaṃ kammaṭṭhānaṃ gahetvā ekekasmiṃ vihāre cattāro māse katvā samappavattavāsaṃ vasamāno cari. Evaṃ caramāno –

他成为五瓦萨后,熟习两个玛帝咖,自恣后,取得适合自己的业处,在每一座寺院住四个月,如此住着同等的雨安居而行。如此行时——

Vanantare ṭhito thero, visākho gajjamānako;

「长老维萨咖,雷鸣者,站立在林中;

Attano guṇamesanto, imamatthaṃ abhāsatha.

寻求自己的功德,说了这个义理。

‘‘Yāvatā upasampanno, yāvatā idha āgato;

「自从受达上以来,自从来到这里以来;」

Etthantare khalitaṃ natthi, aho lābhā te mārisā’’ti.

在此之间没有过失,啊!具寿,你获得利益了!」

So cittalapabbatavihāraṃ gacchanto dvedhā pathaṃ patvā ‘‘ayaṃ nu kho maggo udāhu aya’’nti cintayanto aṭṭhāsi. Athassa pabbate adhivatthā devatā hatthaṃ pasāretvā ‘‘esa maggo’’ti vatvā dasseti. So cittalapabbatavihāraṃ gantvā tattha cattāro māse vasitvā paccūse gamissāmīti cintetvā nipajji. Caṅkamasīse maṇilarukkhe adhivatthā devatā sopānaphalake nisīditvā parodi.

他前往芝达拉山住处时,到达岔路处,站着思惟:「这是道路呢?还是这个?」那时,住在山上的天人伸出手,说:「这是道路」而指示。他前往芝达拉山住处,在那里住了四个月后,思惟:「我将在黎明时离去」而躺下。住在经行道端摩尼拉树的天人坐在阶梯板上哭泣。

Thero ‘‘ko eso’’ti āha. Ahaṃ, bhante, maṇiliyāti. Kissa rodasīti? Tumhākaṃ gamanaṃ paṭiccāti. Mayi idha vasante tumhākaṃ ko guṇoti? Tumhesu, bhante, idha vasantesu amanussā aññamaññaṃ mettaṃ paṭilabhanti, te dāni tumhesu gatesu kalahaṃ karissanti, duṭṭhullampi kathayissantīti. Thero ‘‘sace mayi idha vasante tumhākaṃ phāsuvihāro hoti, sundara’’nti vatvā aññepi cattāro māse tattheva vasitvā puna tatheva gamanacittaṃ uppādesi. Devatāpi puna tatheva parodi. Etenevupāyena thero tattheva vasitvā tattheva parinibbāyīti evaṃ mettāvihārī bhikkhu amanussānaṃ piyo hoti.

长老说:「谁在那里?」「尊者,我是摩尼利亚。」「为何哭泣?」「因为你们的离去。」「我住在这里,对你们有什么利益?」「尊者,你们住在这里时,非人们互相获得慈爱,现在你们离去后,他们将争吵,也将说粗恶语。」长老说:「如果我住在这里,对你们有安乐住,很好」,又在那里住了另外四个月后,再次生起离去之心。天人也再次如此哭泣。以此方法,长老住在那里,在那里般涅槃。如此,住于慈的比库为非人所喜爱。

ti puttamiva mātāpitaro devatā rakkhanti.

天人们如父母护子般守护。

ti mettāvihārissa kāye uttarāya upāsikāya viya aggi vā, saṃyuttabhāṇakacūḷasivattherasseva visaṃ vā, saṃkiccasāmaṇerasseva satthaṃ vā na kamati, na pavisati. Nāssa kāyaṃ vikopetīti vuttaṃ hoti. Dhenuvatthumpi cettha kathayanti . Ekā kira dhenu vacchakassa khīradhāraṃ muñcamānā aṭṭhāsi. Eko luddako taṃ vijjhissāmīti hatthena samparivattetvā dīghadaṇḍasattiṃ muñci. Sā tassā sarīraṃ āhacca tālapaṇṇaṃ viya pavaṭṭamānā gatā, neva upacārabalena, na appanābalena, kevalaṃ vacchake balavapiyacittatāya. Evaṃ mahānubhāvā mettāti.

住于慈者的身体,如对优答拉近事女,火不能烧;如对诵相应部的小西瓦长老,毒不能害;如对桑吉咖沙玛内拉,刀不能伤,不能进入。所说的是:不能损害其身。在此也讲述母牛的故事。据说有一头母牛站着为小牛放出乳流。一个猎人想:「我将射它」,用手转动后放出长柄矛。那矛触及它的身体后,如多罗叶般转动而去,不是以近行力,不是以安止力,仅仅因为对小牛的强烈慈爱心。如此,慈有大威力。

ti mettāvihārino khippameva cittaṃ samādhiyati, natthi tassa dandhāyitattaṃ.

住于慈者的心迅速得定,没有迟缓性。

ti bandhanā pavuttaṃ tālapakkaṃ viya cassa vippasannavaṇṇaṃ mukhaṃ hoti.

如从束缚中释放的多罗果,他的面容清净明亮。

ti mettāvihārino sammohamaraṇaṃ nāma natthi, asammūḷhova niddaṃ okkamanto viya kālaṃ karoti.

住于慈者没有所谓的痴死,如入睡般无痴而死。

ti mettāsamāpattito uttariṃ arahattaṃ adhigantuṃ asakkonto ito cavitvā suttappabuddho viya brahmalokamupapajjatīti.

因此,从慈三摩巴帝无法证得更上的阿拉汉果,从此处死去后,如同从睡眠中醒来一般,投生于梵天界。

Ayaṃ mettābhāvanāyaṃ vitthārakathā.

这是慈修习的详细分别论。

Karuṇābhāvanākathā悲修习论

§259

Karuṇaṃ bhāvetukāmena pana nikkaruṇatāya ādīnavaṃ karuṇāya ca ānisaṃsaṃ paccavekkhitvā karuṇābhāvanā ārabhitabbā. Tañca pana ārabhantena paṭhamaṃ piyapuggalādīsu na ārabhitabbā. Piyo hi piyaṭṭhāneyeva tiṭṭhati. Atippiyasahāyako atippiyasahāyakaṭṭhāneyeva. Majjhatto majjhattaṭṭhāneyeva. Appiyo appiyaṭṭhāneyeva. Verī veriṭṭhāneyeva tiṭṭhati. Liṅgavisabhāgakālakatā akhettameva.

然而,想要修习悲者,应省察无悲的过患与悲的功德后,开始悲的修习。而且开始修习时,首先不应从可爱者等开始。因为可爱者只停留在可爱的位置。极可爱的朋友只停留在极可爱朋友的位置。中立者只停留在中立的位置。不可爱者只停留在不可爱的位置。怨敌只停留在怨敌的位置。异性与已死者不是适当的对象。

‘‘Kathañca bhikkhu karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ duggataṃ durūpetaṃ disvā karuṇāyeyya, evameva sabbasatte karuṇāya pharatī’’ti vibhaṅge (vibha. 653) pana vuttattā sabbapaṭhamaṃ tāva kiñcideva karuṇāyitabbarūpaṃ paramakicchappattaṃ duggataṃ durūpetaṃ kapaṇapurisaṃ chinnāhāraṃ kapālaṃ purato ṭhapetvā anāthasālāya nisinnaṃ hatthapādehi paggharantakimigaṇaṃ aṭṭassaraṃ karontaṃ disvā ‘‘kicchaṃ vatāyaṃ satto āpanno, appeva nāma imamhā dukkhā mucceyyā’’ti karuṇā pavattetabbā. Taṃ alabhantena sukhitopi pāpakārī puggalo vajjhena upametvā karuṇāyitabbo.

然而,在《分别论论》中说:「比库如何以悲俱之心遍满一方而住?譬如见到一个陷于不幸、处境悲惨的人会悲悯,同样地以悲遍满一切有情。」因此,首先应当见到某个值得悲悯的、遭受极大痛苦的、不幸的、处境悲惨的、可怜的人,他断绝了食物,将钵放在面前,坐在无依者的住处,手脚流出虫群,发出悲鸣,见到后应生起悲:「此有情确实陷入痛苦,愿他能从此苦中解脱。」若找不到这样的人,即使是快乐的作恶者,也应将他比作死囚而生起悲悯。

Kathaṃ? Seyyathāpi saha bhaṇḍena gahitacoraṃ ‘‘vadhetha na’’nti rañño āṇāya rājapurisā bandhitvā catukke catukke pahārasatāni dentā āghātanaṃ nenti. Tassa manussā khādanīyampi bhojanīyampi mālāgandhavilepanatambulānipi denti. Kiñcāpi so tāni khādanto ceva paribhuñjanto ca sukhito bhogasamappito viya gacchati, atha kho taṃ neva koci ‘‘sukhito ayaṃ mahābhogo’’ti maññati, aññadatthu ‘‘ayaṃ varāko idāni marissati, yaṃ yadeva hi ayaṃ padaṃ nikkhipati, tena tena santike maraṇassa hotī’’ti taṃ jano karuṇāyati. Evameva karuṇākammaṭṭhānikena bhikkhunā sukhitopi puggalo evaṃ karuṇāyitabbo ‘‘ayaṃ varāko kiñcāpi idāni sukhito susajjito bhoge paribhuñjati, atha kho tīsu dvāresu ekenāpi katassa kalyāṇakammassa abhāvā idāni apāyesu anappakaṃ dukkhaṃ domanassaṃ paṭisaṃvedissatī’’ti.

如何?譬如盗贼连同赃物被捉,国王下令「杀之」,王臣们绑缚他,在每个十字路口给予百次鞭打,带往刑场。人们给他副食、主食、花鬘、香料、涂料、槟榔等。虽然他吃着、享用着,看似快乐、享受财富地前行,然而没有人认为「这人快乐、大富」,反而「这可怜人现在就要死了,他每踏出一步,就更接近死亡」,人们悲悯他。同样地,修悲业处的比库应如此悲悯快乐的人:「这可怜人虽然现在快乐、装饰华丽、享受财富,然而由于在三门中缺乏任何善业,现在将在恶趣中体验不少的苦与忧。」

Evaṃ taṃ puggalaṃ karuṇāyitvā tato paraṃ eteneva upāyena piyapuggale, tato majjhatte, tato verimhīti anukkamena karuṇā pavattetabbā. Sace panassa pubbe vuttanayeneva verimhi paṭighaṃ uppajjati, taṃ mettāya vuttanayeneva vūpasametabbaṃ. Yopi cettha katakusalo hoti, tampi ñātirogabhogabyasanādīnaṃ aññatarena byasanena samannāgataṃ disvā vā sutvā vā tesaṃ abhāvepi vaṭṭadukkhaṃ anatikkantattā ‘‘dukkhitova aya’’nti evaṃ sabbathāpi karuṇāyitvā vuttanayeneva attani piyapuggale majjhatte verimhīti catūsu janesu sīmāsambhedaṃ katvā taṃ nimittaṃ āsevantena bhāventena bahulīkarontena mettāya vuttanayeneva tikacatukkajjhānavasena appanā vaḍḍhetabbā.

如此悲悯那人后,其后应以同样的方法,依次对可爱者、其后对中立者、其后对怨敌生起悲。但若对怨敌生起如前所说的嗔恨,应以慈中所说的方法平息它。即使是此处的善巧者,见到或听到他遭遇亲属、疾病、财产、灾难等任何一种灾难,或即使没有这些,由于未超越轮回之苦,「此人确实在受苦」,如此以一切方式悲悯后,以所说的方法对自己、可爱者、中立者、怨敌这四种人破除界限后,应通过亲近、修习、多作那相,如慈中所说,以三种或四种禅那的方式增长安止。

Aṅguttaraṭṭhakathāyaṃ pana paṭhamaṃ veripuggalo karuṇāyitabbo, tasmiṃ cittaṃ muduṃ katvā duggato, tato piyapuggalo, tato attāti ayaṃ kamo vutto, so ‘‘duggataṃ durūpeta’’nti pāḷiyā na sameti, tasmā vuttanayenevettha bhāvanamārabhitvā sīmāsambhedaṃ katvā appanā vaḍḍhetabbā. Tato paraṃ ‘‘pañcahākārehi anodhisopharaṇā sattahākārehi odhisopharaṇā dasahākārehi disāpharaṇā’’ti ayaṃ vikubbanā, ‘‘sukhaṃ supatī’’tiādayo ānisaṃsā ca mettāyaṃ vuttanayeneva veditabbāti.

然而,在《增支部注释》中说,首先应悲悯怨敌,使心对他柔软后,再悲悯不幸者,其后可爱者,其后自己,这个次序被说明,但这与「不幸的、处境悲惨的」经文不符,因此应以所说的方法开始修习,破除界限后增长安止。其后「以五种方式不限定遍满,以七种方式限定遍满,以十种方式方向遍满」这种扩展,以及「安乐而眠」等功德,应如慈中所说而了知。

Ayaṃ karuṇābhāvanāya vitthārakathā.

这是悲修习的详细分别论。

Muditābhāvanākathā喜修习论

§260

Muditābhāvanaṃ ārabhantenāpi na paṭhamaṃ piyapuggalādīsu ārabhitabbā. Na hi piyo piyabhāvamatteneva muditāya padaṭṭhānaṃ hoti, pageva majjhattaverino. Liṅgavisabhāgakālakatā akhettameva.

修习喜时,也不应首先从可爱者等开始。因为可爱者仅以可爱性并非喜的足处,更何况中立者与怨敌。异性、已死者根本不是适合的对象。

Atippiyasahāyako pana siyā padaṭṭhānaṃ, yo aṭṭhakathāyaṃ soṇḍasahāyoti vutto. So hi muditamuditova hoti, paṭhamaṃ hasitvā pacchā katheti, tasmā so vā paṭhamaṃ muditāya pharitabbo. Piyapuggalaṃ vā sukhitaṃ sajjitaṃ modamānaṃ disvā vā sutvā vā ‘‘modati vatāyaṃ satto, aho sādhu aho suṭṭhū’’ti muditā uppādetabbā. Imameva hi atthavasaṃ paṭicca vibhaṅge (vibha. 663) vuttaṃ ‘‘kathañca bhikkhu muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ piyaṃ manāpaṃ disvā mudito assa, evameva sabbasatte muditāya pharatī’’ti.

然而,极可爱的朋友可能是足处,在义注中称为「密友」。因为他是喜中之喜者,先笑后说话,因此应首先以喜遍满他。或者见到或听到可爱者快乐、装饰、欢喜时,应生起喜:「此有情确实欢喜,啊,善哉!啊,极善!」正是因为这个意义,在《分别论论》中说:「比库如何以喜俱之心遍满一方而住?譬如见到一位可爱、可意者而欢喜,如是以喜遍满一切有情。」

Sacepissa so soṇḍasahāyo vā piyapuggalo vā atīte sukhito ahosi, sampati pana duggato durūpeto, atītameva cassa sukhitabhāvaṃ anussaritvā ‘‘esa atīte evaṃ mahābhogo mahāparivāro niccappamudito ahosī’’ti tamevassa muditākāraṃ gahetvā muditā uppādetabbā ‘‘anāgate vā pana puna taṃ sampattiṃ labhitvā hatthikkhandhaassapiṭṭhisuvaṇṇasivikādīhi vicarissatī’’ti anāgatampissa muditākāraṃ gahetvā muditā uppādetabbā.

若他的密友或可爱者过去曾快乐,但现在却处于恶趣、困境,应忆念他过去的快乐状态:「此人过去如此大富、大眷属、常欢喜」,取他的喜相而生起喜。或者「未来他将再获得那成就,以象背、马背、金轿等而游行」,取他未来的喜相而生起喜。

Evaṃ piyapuggale muditaṃ uppādetvā atha majjhatte tato verimhīti anukkamena muditā pavattetabbā. Appanā vaḍḍhetabbā. Sace panassa pubbe vuttanayeneva verimhi paṭighaṃ uppajjati, taṃ mettāyaṃ vuttanayeneva vūpasametvā ‘‘imesu ca tīsu attani cā’’ti catūsu janesu samacittatāya sīmāsambhedaṃ katvā taṃ nimittaṃ āsevantena bhāventena bahulīkarontena mettāyaṃ vuttanayeneva tikacatukkajjhānavaseneva appanā vaḍḍhetabbā. Tato paraṃ ‘‘pañcahākārehi anodhisopharaṇā sattahākārehi odhisopharaṇā dasahākārehi disāpharaṇā’’ti ayaṃ vikubbanā, ‘‘sukhaṃ supatī’’tiādayo ānisaṃsā ca mettāyaṃ vuttanayeneva veditabbāti.

如是在可爱者生起喜后,然后对中立者,再对怨敌,应次第修习喜。应增长安止。若如前所说方式对怨敌生起嗔恨,应以慈中所说方式平息它,在「这三种人与自己」四种人中,以平等心破除界限后,亲近、修习、多作那相,应如慈中所说方式,以三种四种禅那增长安止。其后,「以五种方式无限制遍满,以七种方式有限制遍满,以十种方式方向遍满」,这种转变,以及「安乐而眠」等利益,应如慈中所说方式了知。

Ayaṃ muditābhāvanāya vitthārakathā.

这是喜修习的详细分别论。

Upekkhābhāvanākathā舍修习论

§261

Upekkhābhāvanaṃ bhāvetukāmena pana mettādīsu paṭiladdhatikacatukkajjhānena paguṇatatiyajjhānā vuṭṭhāya ‘‘sukhitā hontū’’tiādivasena sattakelāyanamanasikārayuttattā, paṭighānunayasamīpacārittā, somanassayogena oḷārikattā ca purimāsu ādīnavaṃ, santasabhāvattā upekkhāya ānisaṃsañca disvā yvāssa pakatimajjhatto puggalo, taṃ ajjhupekkhitvā upekkhā uppādetabbā. Tato piyapuggalādīsu. Vuttañhetaṃ ‘‘kathañca bhikkhu upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ neva manāpaṃ na amanāpaṃ disvā upekkhako assa, evameva sabbe satte upekkhāya pharatī’’ti (vibha. 673).

然而,欲修习舍者,应以在慈等中获得的三种四种禅那,从熟练的第三禅出起后,因为以「愿快乐」等方式与缘有情的作意相应,因为接近嗔恨与贪爱,因为与悦相应而粗,见到前三者的过患,以及因为寂静的自性,见到舍的利益后,应对他天生中立的人,以舍置而生起舍。然后对可爱者等。因为这样说:「比库如何以舍俱之心遍满一方而住?譬如见到一位既非可意也非不可意者而舍置,如是以舍遍满一切有情。」

Tasmā vuttanayena majjhattapuggale upekkhaṃ uppādetvā atha piyapuggale, tato soṇḍasahāyake, tato verimhīti evaṃ ‘‘imesu ca tīsu attani cā’’ti sabbattha majjhattavasena sīmāsambhedaṃ katvā taṃ nimittaṃ āsevitabbaṃ bhāvetabbaṃ bahulīkātabbaṃ. Tassevaṃ karoto pathavīkasiṇe vuttanayeneva catutthajjhānaṃ uppajjati.

因此,以所说方式对中立者生起舍后,然后对可爱者,再对密友,再对怨敌,如是「在这三种人与自己」,以中立性在一切处破除界限后,应亲近、修习、多作那相。他如是作时,如地遍中所说方式,第四禅那生起。

Kiṃ panetaṃ pathavīkasiṇādīsu uppannatatiyajjhānassāpi uppajjatīti? Nuppajjati. Kasmā? Ārammaṇavisabhāgatāya. Mettādīsu uppannatatiyajjhānasseva pana uppajjati, ārammaṇasabhāgatāyāti. Tato paraṃ pana vikubbanā ca ānisaṃsapaṭilābho ca mettāyaṃ vuttanayeneva veditabboti.

然而,这对在地遍等中生起的第三禅那也生起吗?不生起。为何?因为所缘不同。但对在慈等中生起的第三禅那则生起,因为所缘相同。其后,转变与利益的获得,应如慈中所说方式了知。

Ayaṃ upekkhābhāvanāya vitthārakathā.

这是舍修习的详细分别论。

Pakiṇṇakakathā杂论

Brahmuttamena kathite, brahmavihāre ime iti viditvā;

由梵天中最胜者所说的这些梵住,知道这些之后;

Bhiyyo etesu ayaṃ, pakiṇṇakakathāpi viññeyyā.

在这些当中,这更多的杂论也应被了知。

Etāsu hi mettākaruṇāmuditāupekkhāsu tāva mejjatīti siniyhatīti attho. Mitte vā bhavā, mittassa vā esā pavattītipi . Paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti . Kiṇāti vā paradukkhaṃ hiṃsati vināsetīti . Kiriyati vā dukkhitesu pharaṇavasena pasāriyatīti . Modanti tāya taṃsamaṅgino, sayaṃ vā modati, modanamattameva vā tanti . ‘‘Averā hontū’’tiādibyāpārappahānena majjhattabhāvūpagamanena ca upekkhatīti .

在这些慈、悲、喜、舍当中:首先,「慈」(mettā)——因为使柔软(mejjati),意思是使柔和。或者「慈」是对朋友的存在,或者这是朋友的行为。「悲」(karuṇā)——当他人之苦存在时,使善人们的心震动。或者破坏他人之苦,伤害它、灭除它。或者以遍满的方式向受苦者扩展、散布。「喜」(muditā)——具足它的人们以它而欢喜,或者它自己欢喜,或者仅仅是欢喜。「舍」(upekkhā)——以「愿他们无怨」等行为舍断嗔恨,以达到中舍的状态而舍置。

§263

panettha hitākārappavattilakkhaṇā hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. Dukkhāpanayanākārappavattilakkhaṇā paradukkhāsahanarasā, avihiṃsāpaccupaṭṭhānā, dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā. Vihiṃsūpasamo tassā sampatti, sokasambhavo vipatti. Pamodanalakkhaṇā anissāyanarasā, arativighātapaccupaṭṭhānā, sattānaṃ sampattidassanapadaṭṭhānā. Arativūpasamo tassā sampatti, pahāsasambhavo vipatti. Sattesu majjhattākārappavattilakkhaṇā sattesu samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, ‘‘kammassakā sattā, te kassa ruciyā sukhitā vā bhavissanti, dukkhato vā muccissanti, pattasampattito vā na parihāyissantī’’ti evaṃ pavattakammassakatādassanapadaṭṭhānā. Paṭighānunayavūpasamo tassā sampatti, gehasitāya aññāṇupekkhāya sambhavo vipatti.

在此,慈以利益行相现起为相,以利益的摄持为味,以嗔恨的调伏为现起,以见众生的可爱性为足处。嗔恨的止息是它的成就,爱染的生起是它的失败。悲以除去痛苦行相现起为相,以不忍他人之苦为味,以不害为现起,以见被苦所压迫者的无依性为足处。害的止息是它的成就,忧的生起是它的失败。喜以随喜为相,以不嫉妒为味,以厌恶的破除为现起,以见众生的成就为足处。厌恶的止息是它的成就,嬉笑的生起是它的失败。舍以对众生中舍行相现起为相,以对众生见平等为味,以嗔恨与亲爱的止息为现起,以如此进行的业自性见为足处:「众生是业的所有者,他们将依谁的意愿而快乐,或从苦中解脱,或不从已得的成就退失呢?」嗔恨与亲爱的止息是它的成就,基于家的无智之舍的生起是它的失败。

§264

Catunnampi panetesaṃ brahmavihārānaṃ vipassanāsukhañceva bhavasampatti ca . Byāpādādipaṭighāto . Byāpādapaṭighātappayojanā hettha mettā. Vihiṃsāaratirāgapaṭighātappayojanā itarā. Vuttampi cetaṃ –

这四种梵住的共同点是观之乐与有的成就。它们的差别是嗔恨等的对治。在此,慈是为了对治嗔恨的目的。其余的是为了对治害、厌恶、贪的目的。这也已说:

‘‘Nissaraṇañhetaṃ, āvuso, byāpādassa yadidaṃ mettā cetovimutti. Nissaraṇañhetaṃ, āvuso, vihesāya yadidaṃ karuṇā cetovimutti. Nissaraṇañhetaṃ, āvuso, aratiyā yadidaṃ muditā cetovimutti. Nissaraṇañhetaṃ, āvuso, rāgassa yadidaṃ upekkhā cetovimuttī’’ti (dī. ni. 3.326; a. ni. 6.13).

「朋友,这确实是嗔恨的出离,即慈心解脱。朋友,这确实是害的出离,即悲心解脱。朋友,这确实是厌恶的出离,即喜心解脱。朋友,这确实是贪的出离,即舍心解脱。」

§265

Ekekassa cettha āsannadūravasena hi samīpacāro viya purisassa sapatto guṇadassanasabhāgatāya rāgo āsannapaccatthiko, so lahuṃ otāraṃ labhati, tasmā tato suṭṭhu mettā rakkhitabbā. Pabbatādigahananissito viya purisassa sapatto sabhāgavisabhāgatāya byāpādo dūrapaccatthiko, tasmā tato nibbhayena mettāyitabbaṃ. Mettāyissati ca nāma, kopañca karissatīti aṭṭhānametaṃ.

在此,对于每一个,以近与远的方式:如同人的敌人在近处行走,由于见功德的相似性,贪是近的对立者,它容易得到机会,因此应从它很好地守护慈。如同人的敌人依止山洞等,由于相似与不相似性,嗔恨是远的对立者,因此应无畏地修慈。将修慈而又将生气,这是须跋的。

‘‘cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ, yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati gehasitaṃ domanassa’’ntiādinā (ma. ni. 3.307) nayena āgataṃ gehasitaṃ domanassaṃ vipattidassanasabhāgatāya āsannapaccatthikaṃ. Sabhāgavisabhāgatāya vihiṃsā dūrapaccatthikā . Tasmā tato nibbhayena karuṇāyitabbaṃ. Karuṇañca nāma karissati, pāṇiādīhi ca viheṭhissatīti aṭṭhānametaṃ.

「眼识知的诸色中,可意的、可爱的、合意的、可喜的、与世间利益相应的,对其不获得或从不获得随观,或者忆念以前曾获得的、过去的、已灭的、已变易的,生起忧,如此的忧,这称为在家的忧」等方式所说的在家的忧,因与见失败相似性故为近敌。因相似与不相似性故,害为远敌。因此,应从那里无畏地修悲。若修悲者,将以手等恼害,这是须跋的。

‘‘cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ…pe… lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati gehasitaṃ somanassa’’ntiādinā (ma. ni. 3.306) nayena āgataṃ gehasitaṃ somanassaṃ sampattidassanasabhāgatāya āsannapaccatthikaṃ, sabhāgavisabhāgatāya arati dūrapaccatthikā. Tasmā tato nibbhayena muditā bhāvetabbā. Mudito ca nāma bhavissati, pantasenāsanesu ca adhikusalesu dhammesu vā ukkaṇṭhissatīti aṭṭhānametaṃ.

「眼识知的诸色中,可意的……乃至……与世间利益相应的,对其获得或从获得随观,或者忆念以前曾获得的、过去的、已灭的、已变易的,生起喜,如此的喜,这称为在家的喜」等方式所说的在家的喜,因与见成功相似性故为近敌。因相似与不相似性故,不喜为远敌。因此,应从那里无畏地修喜。若修喜者,将在远离的住所或殊胜的诸善法中不满,这是须跋的。

pana ‘‘cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa yā evarūpā upekkhā, rūpaṃ sā nātivattati. Tasmā sā upekkhā gehasitāti vuccatī’’tiādinā (ma. ni. 3.308) nayena āgatā gehasitā aññāṇupekkhā dosaguṇāvicāraṇavasena sabhāgattā āsannapaccatthikā. Sabhāgavisabhāgatāya rāgapaṭighā dūrapaccatthikā. Tasmā tato nibbhayena upekkhitabbaṃ. Upekkhissati ca nāma, rajjissati ca paṭihaññissati cāti aṭṭhānametaṃ.

又「以眼见色后,生起舍,愚痴者、迷惑者、凡夫、未调伏烦恼者、未调伏果报者、不见过患者、未闻的凡夫的如此的舍,那舍不超越色。因此,那舍称为在家的」等方式所说的在家的无知舍,因以不考察过失与功德的方式相似性故为近敌。因相似与不相似性故,贪与嗔为远敌。因此,应从那里无畏地修舍。若修舍者,将贪染或嗔恨,这是须跋的。

§266

Sabbesampi ca etesaṃ kattukāmatā chando nīvaraṇādivikkhambhanaṃ appanā . Paññattidhammavasena eko vā satto aneke vā sattā . Upacāre vā appanāya vā pattāya ārammaṇavaḍḍhanaṃ.

对所有这些,欲作的意欲是欲,镇伏盖等是安止。以施设法而言,一个有情或众多有情。在近行或安止达到时,增广所缘。

Tatrāyaṃ vaḍḍhanakkamo, yathā hi kusalo kassako kasitabbaṭṭhānaṃ paricchinditvā kasati, evaṃ paṭhamameva ekamāvāsaṃ paricchinditvā tattha sattesu imasmiṃ āvāse sattā averā hontūtiādinā nayena mettā bhāvetabbā. Tattha cittaṃ muduṃ kammaniyaṃ katvā dve āvāsā paricchinditabbā. Tato anukkamena tayo, cattāro, pañca, cha, satta, aṭṭha, nava, dasa, ekā racchā, upaḍḍhagāmo, gāmo, janapado, rajjaṃ, ekā disāti evaṃ yāva ekaṃ cakkavāḷaṃ, tato vā pana bhiyyo tattha tattha sattesu mettā bhāvetabbā. Tathā karuṇādayoti ayamettha ārammaṇavaḍḍhanakkamo.

此中,这是增广的次第:譬如善巧的农夫划定应耕之处后耕作,如是首先应划定一个住处,对那里的有情以「愿此住处的有情无怨」等方式修习慈。在那里使心柔软、适业后,应划定两个住处。然后依次三、四、五、六、七、八、九、十、一国、半村、村、地方、王国、一方,如是乃至一轮围界,或者更多,对那里那里的有情应修习慈。如是悲等。这是此中增广所缘的次第。

§267

Yathā pana kasiṇānaṃ nissando āruppā, samādhinissando nevasaññānāsaññāyatanaṃ, vipassanānissando phalasamāpatti, samathavipassanānissando nirodhasamāpatti, evaṃ purimabrahmavihārattayanissando ettha upekkhābrahmavihāro. Yathā hi thambhe anussāpetvā tulāsaṅghāṭaṃ anāropetvā na sakkā ākāse kūṭagopānasiyo ṭhapetuṃ, evaṃ purimesu tatiyajjhānaṃ vinā na sakkā catutthaṃ bhāvetunti.

譬如诸遍的结果是诸无色,定的结果是非想非非想处,观的结果是果定,止观的结果是灭尽定,如是前三梵住的结果在此是舍梵住。譬如不竖立柱、不架横梁,不能在空中安置屋顶与椽,如是没有前三的第三禅,不能修习第四禅。

§268

Ettha siyā, kasmā panetā mettākaruṇāmuditāupekkhā brahmavihārāti vuccanti? Kasmā ca catassova? Ko ca etāsaṃ kamo, abhidhamme ca kasmā appamaññāti vuttāti? Vuccate, seṭṭhaṭṭhena tāva niddosabhāvena cettha brahmavihāratā veditabbā. Sattesu sammāpaṭipattibhāvena hi seṭṭhā ete vihārā. Yathā ca brahmāno niddosacittā viharanti, evaṃ etehi sampayuttā yogino brahmasamā hutvā viharantīti seṭṭhaṭṭhena niddosabhāvena ca brahmavihārāti vuccanti.

此中,可能有疑:为何这些慈、悲、喜、舍称为梵住?为何只有四种?这些的次第是什么?在阿毗达摩中为何说为无量?回答:首先以最胜义、以无过失性,此中应知梵住性。因对有情以正确行道性故,这些住是最胜的。譬如诸梵天以无过失心而住,如是与这些相应的瑜伽者成为与梵天相等而住,故以最胜义、以无过失性称为梵住。

§269

Kasmā ca catassovātiādi pañhassa pana idaṃ vissajjanaṃ.

「为何只有四种」等问题,这是解答。

Visuddhimaggādivasā catasso,

依清净道等,有四种,

Hitādiākāravasā panāsaṃ;

依利益等行相,则首先;

Kamo pavattanti ca appamāṇe,

如何在无量中生起,

Tā gocare yena tadappamaññā.

由于它们在境中,故为无量。

Etāsu hi yasmā mettā byāpādabahulassa, karuṇā vihesābahulassa, muditā aratibahulassa, upekkhā rāgabahulassa visuddhimaggo. Yasmā ca hitūpasaṃhāraahitāpanayanasampattimodanaanābhogavasena catubbidhoyeva sattesu manasikāro. Yasmā ca yathā mātā daharagilānayobbanappattasakiccapasutesu catūsu puttesu daharassa abhivuḍḍhikāmā hoti, gilānassa gelaññāpanayanakāmā, yobbanappattassa yobbanasampattiyā ciraṭṭhitikāmā, sakakiccapasutassa kismiñci pariyāye abyāvaṭā hoti, tathā appamaññāvihārikenāpi sabbasattesu mettādivasena bhavitabbaṃ. Tasmā ito visuddhimaggādivasā catassova appamaññā.

在这些当中,因为慈是多嗔恨者的清净道,悲是多伤害者的清净道,喜是多不喜者的清净道,舍是多贪者的清净道。又因为对众生的作意,依利益的摄取、非利益的去除、成就的随喜、不关注,只有四种。又因为譬如母亲对于幼小、病患、已达青年、能自作事的四个儿子,对幼小者希望其增长,对病患者希望其病愈,对已达青年者希望其青年成就长久住立,对能自作事者在任何情况下都不操心,同样地,住无量者也应当以慈等对一切众生。因此,依清净道等,只有四种无量。

Yasmā catassopetā bhāvetukāmena paṭhamaṃ hitākārappavattivasena sattesu paṭipajjitabbaṃ, hitākārappavattilakkhaṇā ca mettā. Tato evaṃ patthitahitānaṃ sattānaṃ dukkhābhibhavaṃ disvā vā sutvā vā sambhāvetvā vā dukkhāpanayanākārappavattivasena, dukkhāpanayanākārappavattilakkhaṇā ca karuṇā. Athevaṃ patthitahitānaṃ patthitadukkhāpagamānañca nesaṃ sampattiṃ disvā sampattipamodanavasena, pamodanalakkhaṇā ca muditā. Tato paraṃ pana kattabbābhāvato ajjhupekkhakattasaṅkhātena majjhattākārena paṭipajjitabbaṃ, majjhattākārappavattilakkhaṇā ca upekkhā . Tasmā ito hitādiākāravasā panāsaṃ paṭhamaṃ mettā vuttā, atha karuṇā muditā upekkhāti ayaṃ kamo veditabbo.

因为欲修习这四种者,首先应当依利益行相的生起对众生实行,而慈以利益行相生起为特相。其次,见到或听到或推想那些已愿利益的众生被苦所压伏,依苦的去除行相生起,而悲以苦的去除行相生起为特相。然后,见到那些已愿利益、已愿苦离去者的成就,依成就的随喜,而喜以随喜为特相。其后,因为无所应作,应当以称为旁观的中舍行相实行,而舍以中舍行相生起为特相。因此,依利益等行相,首先说慈,然后是悲、喜、舍,应知此为次第。

Yasmā pana sabbāpetā appamāṇe gocare pavattanti. Appamāṇā hi sattā etāsaṃ gocarabhūtā. Ekasattassāpi ca ettake padese mettādayo bhāvetabbāti evaṃ pamāṇaṃ agahetvā sakalapharaṇavaseneva pavattāti. Tena vuttaṃ –

又因为这一切都在无量的境中生起。因为无量的众生是这些的所缘境。而且对一个众生也不取「应在如此处所修习慈等」这样的限量,而是以遍满一切的方式生起。因此说——

Visuddhimaggādivasā catasso,

「依清净道等,有四种,」

Hitādiākāravasā panāsaṃ;

然而,由于利益等行相之力,

Kamo pavattanti ca appamāṇe,

欲在无量中生起,

Tā gocare yena tadappamaññāti.

由于那些所缘,故为无量。

§270

Evaṃ appamāṇagocaratāya ekalakkhaṇāsu cāpi etāsu purimā tisso tikacatukkajjhānikāva honti. Kasmā? Somanassāvippayogato. Kasmā panāyaṃ somanassena avippayogoti? Domanassasamuṭṭhitānaṃ byāpādādīnaṃ nissaraṇattā. Pacchimā pana avasesaekajjhānikāva. Kasmā? Upekkhāvedanāsampayogato. Na hi sattesu majjhattākārappavattā brahmavihārupekkhā upekkhāvedanaṃ vinā vattatīti.

如此,由于无量所缘性,即使在这些具有一相的[无量]中,前三种也只是三禅四禅的[修法]。为什么?因为与悦俱离。为什么这[前三无量]不与悦俱离呢?因为是从忧生起的嗔恨等的出离。但最后一种只是余下的一禅的[修法]。为什么?因为与舍受相应。因为以中舍行相在众生中生起的梵住舍,没有舍受就不会发生。

§271

Yo panevaṃ vadeyya ‘‘yasmā bhagavatā aṭṭhakanipāte catūsupi appamaññāsu avisesena vuttaṃ ‘tato tvaṃ bhikkhu imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsī’ti (a. ni. 8.63), tasmā catasso appamaññā catukkapañcakajjhānikā’’ti. So māhevantissa vacanīyo. Evañhi sati kāyānupassanādayopi catukkapañcakajjhānikā siyuṃ, vedanādīsu ca paṭhamajjhānampi natthi, pageva dutiyādīni. Tasmā byañjanacchāyāmattaṃ gahetvā mā bhagavantaṃ abbhācikkhi, gambhīraṃ hi buddhavacanaṃ, taṃ ācariye payirupāsitvā adhippāyato gahetabbaṃ.

若有人如此说:「因为世尊在八集中对四无量无差别地说:『比库,然后你应修习这个定为有寻有伺,应修习为无寻唯伺,应修习为无寻无伺,应修习为有喜,应修习为无喜,应修习为与乐俱,应修习为与舍俱』,因此四无量是四禅五禅的[修法]。」对他应当这样说:「不要如此!」若如此,则身随观等也应是四禅五禅的[修法],但在受等中连初禅也没有,何况第二等。因此,不要只执取文句的表面而诽谤世尊,因为佛语甚深,应依止老师而从意趣上理解。

§272

Ayañhi tatrādhippāyo – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti evaṃ āyācitadhammadesanaṃ kira taṃ bhikkhuṃ yasmā so pubbepi dhammaṃ sutvā tattheva vasati, na samaṇadhammaṃ kātuṃ gacchati, tasmā naṃ bhagavā ‘‘evameva panidhekacce moghapurisā mamaññeva ajjhesanti, dhamme ca bhāsite mamaññeva anubandhitabbaṃ maññantī’’ti apasādetvā puna yasmā so arahattassa upanissayasampanno, tasmā naṃ ovadanto āha – ‘‘tasmātiha te bhikkhu evaṃ sikkhitabbaṃ, ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantīti. Evañhi te bhikkhu sikkhitabba’’nti.

这里的意趣是这样的:据说那位比库请求法的教导说:「尊者,善哉!愿世尊为我总说法,我听闻世尊之法后,当独自远离、不放逸、热诚、专注而住。」因为他以前也听闻法后就住在那里,不去实行沙门法,因此世尊呵责他说:「正是如此,某些愚人向我请求,在法已说后,却认为只应跟随我。」然后,因为他具足阿拉汉果的近因,因此教诫他说:「比库,因此,你应当这样学:『我的内心将住立、善住立,已生起的恶不善法将不执取心而住。』比库,你应当这样学。」

Iminā panassa ovādena niyakajjhattavasena cittekaggatāmatto mūlasamādhi vutto. Tato ‘‘ettakeneva santuṭṭhiṃ anāpajjitvā evaṃ so eva samādhi vaḍḍhetabbo’’ti dassetuṃ ‘‘yato kho te bhikkhu ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti. Tato te bhikkhu evaṃ sikkhitabbaṃ mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānikatā vatthukatā anuṭṭhitā paricitā susamāraddhāti. Evañhi te bhikkhu sikkhitabba’’nti evamassa mettāvasena bhāvanaṃ vatvā puna ‘‘yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ bhikkhu imaṃ mūlasamādhiṃ savitakkampi savicāraṃ bhāveyyāsi…pe… upekkhāsahagatampi bhāveyyāsī’’ti vuttaṃ.

然而,以这个教诫,对他说了仅以决定性的内住为基础的心一境性程度的根本定。然后,为了显示「不应仅以此为满足,而应增长那个定」,说:「比库,当你的内心住立、善住立,已生起的恶不善法不执取心而住时,比库,然后你应当这样学:『我的慈心解脱将被修习、多修习、作为乘具、作为基础、已确立、已熟练、已善精勤。』比库,你应当这样学。」如此对他说了以慈为基础的修习后,又说:「比库,当这个定如此修习、多修习时,比库,然后你应修习这个根本定为有寻有伺……乃至……应修习为与舍俱。」

Tassattho – yadā te bhikkhu ayaṃ mūlasamādhi evaṃ mettāvasena bhāvito hoti, tadā tvaṃ tāvatakenāpi tuṭṭhiṃ anāpajjitvāva imaṃ mūlasamādhiṃ aññesupi ārammaṇesu catukkapañcakajjhānāni pāpayamāno savitakkampi savicārantiādinā nayena bhāveyyāsīti.

其义为:比库,当这个根本定如此以慈为基础而修习时,那时你不应仅以此为满足,而应在其他所缘中也令这个根本定达到四禅五禅,以「有寻有伺」等方式修习。

Evaṃ vatvā ca puna karuṇādiavasesabrahmavihārapubbaṅgamampissa aññesu ārammaṇesu catukkapañcakajjhānavasena bhāvanaṃ kareyyāsīti dassento ‘‘yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato. Tato te bhikkhu evaṃ sikkhitabbaṃ karuṇā me cetovimuttī’’tiādimāha.

如是说已,为了显示「再以悲等其余梵住为前导,于其他所缘,以四禅五禅之方式修习」,说「比库,当你这个定如是修习、多修习时。那时,比库,你应当如此学:『愿我的悲心解脱』」等。

Evaṃ mettādipubbaṅgamaṃ catukkapañcakajjhānavasena bhāvanaṃ dassetvā puna kāyānupassanādipubbaṅgamaṃ dassetuṃ ‘‘yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato te bhikkhu evaṃ sikkhitabbaṃ kāye kāyānupassī viharissāmī’’ti ādiṃ vatvā ‘‘yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito bhavissati subhāvito, tato tvaṃ bhikkhu yena yeneva gagghasi, phāsuññeva gagghasi, yattha yattheva ṭhassasi, phāsuññeva ṭhassasi, yattha yattheva nisīdissasi, phāsuññeva nisīdissasi, yattha yattheva seyyaṃ kappessasi, phāsuññeva seyyaṃ kappessasī’’ti arahattanikūṭena desanaṃ samāpesi. Tasmā tikacatukkajjhānikāva mettādayo, upekkhā pana avasesaekajjhānikāvāti veditabbā. Tatheva ca abhidhamme (dha. sa. 251 ādayo; vibha. 673 ādayo) vibhattāti.

如是显示以慈等为前导,以四禅五禅之方式修习后,为了再显示以身随观等为前导,说「比库,当你这个定如是修习、多修习时,那时,比库,你应当如此学:『我将于身随观身而住』」等之后,说「比库,当你这个定如是修习、善修习时,那时,比库,无论你去何处,你都安乐地去;无论你站立何处,你都安乐地站立;无论你坐于何处,你都安乐地坐;无论你卧于何处,你都安乐地卧」,以阿拉汉果为顶点而结束开示。因此,应知慈等是三禅四禅,而舍则是其余的一禅。在阿毗达摩中也如是分别论。

§273

Evaṃ tikacatukkajjhānavasena ceva avasesaekajjhānavasena ca dvidhā ṭhitānampi etāsaṃ subhaparamādivasena aññamaññaṃ asadiso ānubhāvaviseso veditabbo. hi etā subhaparamādibhāvena visesetvā vuttā. Yathāha – ‘‘subhaparamāhaṃ, bhikkhave, mettaṃ cetovimuttiṃ vadāmi. Ākāsānañcāyatanaparamāhaṃ, bhikkhave, karuṇaṃ cetovimuttiṃ vadāmi. Viññāṇañcāyatanaparamāhaṃ, bhikkhave, muditaṃ cetovimuttiṃ vadāmi. Ākiñcaññāyatanaparamāhaṃ, bhikkhave, upekkhaṃ cetovimuttiṃ vadāmī’’ti (saṃ. ni. 5.235).

如是以三禅四禅之方式及以其余一禅之方式二种安立的这些,应知以净为最上等方式,彼此有不同的威力差别。确实,这些以净为最上等之状态而区别说。如所说:「诸比库,我说慈心解脱以净为最上。诸比库,我说悲心解脱以空无边处为最上。诸比库,我说喜心解脱以识无边处为最上。诸比库,我说舍心解脱以无所有处为最上。」

Kasmā panetā evaṃ vuttāti? Tassa tassa upanissayattā. Mettāvihārissa hi sattā appaṭikkūlā honti. Athassa appaṭikkūlaparicayā appaṭikkūlesu parisuddhavaṇṇesu nīlādīsu cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti mettā subhavimokkhassa upanissayo hoti, na tato paraṃ, tasmā ti vuttā.

但为何如是说呢?因为是各自的强力近依。确实,对住于慈者,众生成为不可厌恶的。那时,由于他熟习不可厌恶,当他把心导向不可厌恶的净色如青等时,心很容易地跃入其中。如是,慈是净解脱的强力近依,不超过那个,因此说「以净为最上」。

Karuṇāvihārissa pana daṇḍābhighātādirūpanimittaṃ pattadukkhaṃ samanupassantassa karuṇāya pavattisambhavato rūpe ādīnavo parividito hoti. Athassa parividitarūpādīnavattā pathavīkasiṇādīsu aññataraṃ ugghāṭetvā rūpanissaraṇe ākāse cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti karuṇā ākāsānañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā ti vuttā.

但对住于悲者,由于观察以杖击打等色相为因而遭受苦的众生,悲才有生起的可能,所以色的过患被他遍知。那时,由于他遍知色的过患,当他除去地遍等任何一个,把心导向作为色的出离的虚空时,心很容易地跃入其中。如是,悲是空无边处的强力近依,不超过那个,因此说「以空无边处为最上」。

Muditāvihārissa pana tena tena pāmojjakāraṇena uppannapāmojjasattānaṃ viññāṇaṃ samanupassantassa muditāya pavattisambhavato viññāṇaggahaṇaparicitaṃ cittaṃ hoti. Athassa anukkamādhigataṃ ākāsānañcāyatanaṃ atikkamma ākāsanimittagocare viññāṇe cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandatīti muditā viññāṇañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā ti vuttā.

但对住于喜者,由于观察以此彼喜乐之因而生起喜乐的众生之识,喜才有生起的可能,所以心熟习于把握识。那时,当他超越次第证得的空无边处,把心导向以虚空相为所缘的识时,心很容易地跃入其中。如是,喜是识无边处的强力近依,不超过那个,因此说「以识无边处为最上」。

Upekkhāvihārissa pana ‘‘sattā sukhitā vā hontu dukkhato vā vimuccantu, sampattasukhato vā mā vimuccantū’’ti ābhogābhāvato sukhadukkhādiparamatthagāhavimukhabhāvato avijjamānaggahaṇadukkhaṃ cittaṃ hoti. Athassa paramatthagāhato vimukhabhāvaparicitacittassa paramatthato avijjamānaggahaṇadukkhacittassa ca anukkamādhigataṃ viññāṇañcāyatanaṃ samatikkamma sabhāvato avijjamāne paramatthabhūtassa viññāṇassa abhāve cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti upekkhā ākiñcaññāyatanassa upanissayo hoti, na tato paraṃ, tasmā ti vuttāti.

但对住于舍者,由于没有「愿众生快乐,或愿从苦解脱,或愿不离已得之乐」的作意,由于背离把握苦乐等胜义,心难于把握不存在者。那时,对于心熟习于背离把握胜义、心难于把握胜义上不存在者的他,当他完全超越次第证得的识无边处,把心导向自性上不存在、作为胜义的识之不存在时,心很容易地跃入其中。如是,舍是无所有处的强力近依,不超过那个,因此说「以无所有处为最上」。

§274

Evaṃ subhaparamādivasena etāsaṃ ānubhāvaṃ viditvā puna sabbāpetā ti veditabbā. Sattesu hi hitajjhāsayatāya sattānaṃ dukkhāsahanatāya, pattasampattivisesānaṃ ciraṭṭhitikāmatāya, sabbasattesu ca pakkhapātābhāvena samappavattacittā mahāsattā ‘‘imassa dātabbaṃ, imassa na dātabba’’nti vibhāgaṃ akatvā sabbasattānaṃ sukhanidānaṃ dānaṃ denti. Tesaṃ upaghātaṃ parivajjayantā sīlaṃ samādiyanti. Sīlaparipūraṇatthaṃ nekkhammaṃ bhajanti. Sattānaṃ hitāhitesu asammohatthāya paññaṃ pariyodapenti. Sattānaṃ hitasukhatthāya niccaṃ vīriyamārabhanti. Uttamavīriyavasena vīrabhāvaṃ pattāpi ca sattānaṃ nānappakārakaṃ aparādhaṃ khamanti. ‘‘Idaṃ vo dassāma karissāmā’’ti kataṃ paṭiññaṃ na visaṃvādenti. Tesaṃ hitasukhāya avicalādhiṭṭhānā honti. Tesu avicalāya mettāya pubbakārino honti. Upekkhāya paccupakāraṃ nāsīsantīti evaṃ pāramiyo pūretvā yāva dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasabuddhadhammappabhede sabbepi kalyāṇadhamme paripūrentīti evaṃ dānādisabbakalyāṇadhammaparipūrikā etāva hontīti.

如是知这些以净为最上等的威力后,应再知这一切都是圆满的。确实,大士们由于对众生有利益的意向,由于不忍众生之苦,由于希望已得成就殊胜者长久安住,由于对一切众生无偏袒而心同等运作,不作「应给这个,不应给这个」的区别,给一切众生乐因的布施。为了避免对他们的伤害而受持戒。为了圆满戒而亲近出离。为了在众生的利益与非利益上不迷惑而清净慧。为了众生的利益与乐而常常发起精进。以最上精进之力达到勇猛状态后,也忍受众生的种种过失。不违背所作「我们将给你们这个、将做这个」的承诺。为了他们的利益与乐而有不动的决意。对他们以不动的慈作先前的行为。不希望以舍作回报。如是圆满诸波罗蜜,乃至圆满十力、四无畏、六不共智、十八佛法等一切善法。如是,这些是圆满布施等一切善法的。

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