12. Iddhividhaniddeso12. 神变分别
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Visuddhimaggo · 清净道论
(Dutiyo bhāgo)(第二分)
12. Iddhividhaniddeso12. 神变分别
Abhiññākathā神通论
§365
Idāni yāsaṃ lokikābhiññānaṃ vasena ayaṃ samādhibhāvanā abhiññānisaṃsāti vuttā, tā abhiññā sampādetuṃ yasmā pathavīkasiṇādīsu adhigatacatutthajjhānena yoginā yogo kātabbo. Evañhissa sā samādhibhāvanā adhigatānisaṃsā ceva bhavissati thiratarā ca, so adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgato sukheneva paññābhāvanaṃ sampādessati. Tasmā abhiññākathaṃ tāva ārabhissāma.
现在,由于这个定的修习是以世间神通之利益而说的,为了成就那些神通,瑜伽者应当以在地遍等中所证得的第四禅那来作瑜伽。如此,他的这个定的修习将会是已证得利益的且更坚固的,他具备了已证得利益的、更坚固的定的修习,将容易地成就慧的修习。因此,我们首先将开始神通的论述。
Bhagavatā hi adhigatacatutthajjhānasamādhīnaṃ kulaputtānaṃ samādhibhāvanānisaṃsadassanatthañceva uttaruttari paṇītapaṇītadhammadesanatthañca ‘‘so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti ekopi hutvā bahudhā hotī’’tiādinā (dī. ni. 1.238) nayena iddhividhaṃ, dibbasotadhātuñāṇaṃ, cetopariyañāṇaṃ, pubbenivāsānussatiñāṇaṃ, sattānaṃ cutūpapāte ñāṇanti pañca lokikābhiññā vuttā.
世尊为了已证得第四禅那之定的善男子们显示定的修习之利益,以及为了宣说更上、更殊胜之法,以「他如此心得定、清净、皎洁、无斑点、离随烦恼、柔软、适业、住立、达到不动时,引导心、倾向心于神变。他体验种种神变:成为一个后成为多个」等方式,说了神变、天耳界智、他心智、宿住随念智、有情死生之智这五种世间神通。
Tattha ekopi hutvā bahudhā hotītiādikaṃ iddhivikubbanaṃ kātukāmena ādikammikena yoginā odātakasiṇapariyantesu aṭṭhasu kasiṇesu aṭṭha aṭṭha samāpattiyo nibbattetvā –
在那里,初学的瑜伽者想要作「成为一个后成为多个」等神变变化,应当在包括白遍在内的八遍中,生起八个八次等至后——
Kasiṇānulomato, kasiṇapaṭilomato, kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito, aṅgārammaṇasaṅkantito, aṅgavavatthāpanato, ārammaṇavavatthāpanatoti.
遍的顺、遍的逆、遍的顺逆、禅那的顺、禅那的逆、禅那的顺逆、禅那的超越、遍的超越、禅那与遍的超越、支的转移、所缘的转移、支与所缘的转移、支的确定、所缘的确定。
Imehi cuddasahi ākārehi cittaṃ paridametabbaṃ.
应当以这十四种行相调御心。
§366
Katamaṃ panettha kasiṇānulomaṃ…pe… katamaṃ ārammaṇavavatthāpananti. Idha bhikkhu pathavīkasiṇe jhānaṃ samāpajjati, tato āpokasiṇeti evaṃ paṭipāṭiyā aṭṭhasu kasiṇesu satakkhattumpi sahassakkhattumpi samāpajjati, idaṃ nāma.
在此,什么是遍的顺……什么是所缘的确定呢?在此,比库在地遍中入禅那,从那之后在水遍,如此依次第在八遍中入定一百次乃至一千次,这名为遍的顺。
Odātakasiṇato pana paṭṭhāya tatheva paṭilomakkamena samāpajjanaṃ nāma.
从白遍开始,同样以逆的次第入定,名为遍的逆。
Pathavīkasiṇato paṭṭhāya yāva odātakasiṇaṃ, odātakasiṇatopi paṭṭhāya yāva pathavīkasiṇanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ nāma.
从地遍开始直到白遍,也从白遍开始直到地遍,如此以顺逆的方式反复入定,名为遍的顺逆。
Paṭhamajjhānato pana paṭṭhāya paṭipāṭiyā yāva nevasaññānāsaññāyatanaṃ, tāva punappunaṃ samāpajjanaṃ nāma.
从初禅开始,依次直到非想非非想处,如此反复进入,名为反复入定。
Nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānaṃ, tāva punappunaṃ samāpajjanaṃ nāma.
从非想非非想处开始,直到初禅,如此反复进入,名为反复入定。
Paṭhamajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanaṃ, nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ nāma.
从初禅开始直到非想非非想处,从非想非非想处开始直到初禅,如此以顺逆方式反复进入,名为反复入定。
Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva tatiyaṃ samāpajjati, tato tadeva ugghāṭetvā ākāsānañcāyatanaṃ, tato ākiñcaññāyatananti evaṃ kasiṇaṃ anukkamitvā jhānasseva ekantarikabhāvena ukkamanaṃ nāma. Evaṃ āpokasiṇādimūlikāpi yojanā kātabbā.
然而,在地遍入初禅后,就在那里入第三禅,从那里跳过那个而入空无边处,从那里入无所有处,如此不跳过遍而仅以禅那的间隔方式跳跃,名为跳跃。如此,以水遍等为基础的配合也应作。
Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā puna tadeva tejokasiṇe, tato nīlakasiṇe, tato lohitakasiṇeti iminā nayena jhānaṃ anukkamitvā kasiṇasseva ekantarikabhāvena ukkamanaṃ nāma.
在地遍入初禅后,再以同样的在火遍,从那里在青遍,从那里在红遍,以此方式不跳过禅那而仅以遍的间隔方式跳跃,名为跳跃。
Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tato tejokasiṇe tatiyaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatananti iminā nayena jhānassa ceva kasiṇassa ca ukkamanaṃ nāma.
在地遍入初禅后,从那里在火遍入第三禅,跳过青遍而入空无边处,从红遍入无所有处,以此方式禅那与遍两者的跳跃,名为跳跃。
Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva itaresampi samāpajjanaṃ nāma.
然而,在地遍入初禅后,就在那里入其余诸禅,名为入定。
Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tadeva āpokasiṇe…pe… tadeva odātakasiṇeti evaṃ sabbakasiṇesu ekasseva jhānassa samāpajjanaṃ nāma.
在地遍入初禅后,以同样的在水遍……以同样的在白遍,如此在一切遍中仅一个禅那的入定,名为入定。
Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā āpokasiṇe dutiyaṃ, tejokasiṇe tatiyaṃ, vāyokasiṇe catutthaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, pītakasiṇato viññāṇañcāyatanaṃ , lohitakasiṇato ākiñcaññāyatanaṃ, odātakasiṇato nevasaññānāsaññāyatananti evaṃ ekantarikavasena aṅgānañca ārammaṇānañca saṅkamanaṃ nāma.
于地遍证得初禅那后,于水遍证得第二禅那,于火遍证得第三禅那,于风遍证得第四禅那,破除青遍后证得空无边处,从黄遍证得识无边处,从赤遍证得无所有处,从白遍证得非想非非想处,如此以间隔的方式转移支分与所缘,名为转移。
Paṭhamaṃ jhānaṃ pana pañcaṅgikanti vavatthapetvā dutiyaṃ tivaṅgikaṃ, tatiyaṃ duvaṅgikaṃ, tathā catutthaṃ ākāsānañcāyatanaṃ…pe… nevasaññānāsaññāyatananti evaṃ jhānaṅgamattasseva vavatthāpanaṃ nāma.
然而,确定初禅那为五支后,第二禅那为三支,第三禅那为二支,同样第四禅那、空无边处……乃至……非想非非想处,如此仅确定禅那支分,名为确定。
Tathā idaṃ pathavīkasiṇanti vavatthapetvā idaṃ āpokasiṇaṃ…pe… idaṃ odātakasiṇanti evaṃ ārammaṇamattasseva vavatthāpanaṃ nāma . Aṅgārammaṇavavatthāpanampi eke icchanti. Aṭṭhakathāsu pana anāgatattā addhā taṃ bhāvanāmukhaṃ na hoti.
同样,确定「此是地遍」后,「此是水遍」……乃至……「此是白遍」,如此仅确定所缘,名为确定。有些人也希望确定支分与所缘。然而在诸义注中,由于未来之故,那确实不是修习之门。
§367
Imehi pana cuddasahi ākārehi cittaṃ aparidametvā pubbe abhāvitabhāvano ādikammiko yogāvacaro iddhivikubbanaṃ sampādessatīti netaṃ ṭhānaṃ vijjati. Ādikammikassa hi kasiṇaparikammampi bhāro, satesu sahassesu vā ekova sakkoti. Katakasiṇaparikammassa nimittuppādanaṃ bhāro, satesu sahassesu vā ekova sakkoti. Uppanne nimitte taṃ vaḍḍhetvā appanādhigamo bhāro, satesu sahassesu vā ekova sakkoti. Adhigatappanassa cuddasahākārehi cittaparidamanaṃ bhāro, satesu sahassesu vā ekova sakkoti. Cuddasahākārehi paridamitacittassāpi iddhivikubbanaṃ nāma bhāro, satesu sahassesu vā ekova sakkoti. Vikubbanappattassāpi khippanisantibhāvo nāma bhāro, satesu sahassesu vā ekova khippanisantī hoti. Therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatesu tiṃsamattesu iddhimantasahassesu upasampadāya aṭṭhavassiko rakkhitatthero viya. Tassānubhāvo pathavīkasiṇaniddese (visuddhi. 1.78 ādayo) vuttoyeva. Taṃ panassānubhāvaṃ disvā thero āha ‘‘āvuso, sace rakkhito nābhavissa sabbe garahappattā assāma ‘nāgarājānaṃ rakkhituṃ nāsakkhiṃsū’ti. Tasmā attanā gahetvā vicaritabbaṃ āvudhaṃ nāma malaṃ sodhetvāva gahetvā vicarituṃ vaṭṭatī’’ti. Te therassa ovāde ṭhatvā tiṃsasahassāpi bhikkhū khippanisantino ahesuṃ.
然而,未以这十四种行相调御心,以前未修习者、初业者、瑜伽行者将成就神变,这是须跋的。对初业者而言,遍的预备工作即是负担,在千百人中或许只有一人能够。对已作遍预备工作者,相的生起是负担,在千百人中或许只有一人能够。当相生起后,增长它而证得安止是负担,在千百人中或许只有一人能够。对已证得安止者,以十四种行相调御心是负担,在千百人中或许只有一人能够。对已以十四种行相调御心者,神变也是负担,在千百人中或许只有一人能够。对已得神变者,快速与寂静也是负担,在千百人中或许只有一人快速寂静,如在长老林地,当三万具神通的比库前来看护大罗哈那古答长老的病时,受达上八年的勒奇答长老。他的威力已在地遍的分别论中说过。见到他的威力后,长老说:『贤友们,如果没有勒奇答,我们都会受到责难「未能保护龙王」。因此,自己所持的武器,应清除污垢后才持用。』他们依止长老的教诫,那三万比库也成为快速寂静者。
Khippanisantiyāpi ca sati parassa patiṭṭhābhāvo bhāro, satesu sahassesu vā ekova hoti, giribhaṇḍavāhanapūjāya mārena aṅgāravasse pavattite ākāse pathaviṃ māpetvā aṅgāravassaparittārako thero viya.
即使具有快速寂静,对他人的建立也是负担,在千百人中或许只有一人,如当魔罗在山搬运供养时降下炭雨时,在空中造作地而保护免于炭雨的长老。
Balavapubbayogānaṃ pana buddhapaccekabuddhaaggasāvakādīnaṃ vināpi iminā vuttappakārena bhāvanānukkamena arahattapaṭilābheneva idañca iddhivikubbanaṃ aññe ca paṭisambhidādibhedā guṇā ijjhanti. Tasmā yathā piḷandhanavikatiṃ kattukāmo suvaṇṇakāro aggidhamanādīhi suvaṇṇaṃ muduṃ kammaññaṃ katvāva karoti, yathā ca bhājanavikatiṃ kattukāmo kumbhakāro mattikaṃ suparimadditaṃ muduṃ katvā karoti, evameva ādikammikena imehi cuddasahākārehi cittaṃ paridametvā chandasīsacittasīsavīriyasīsavīmaṃsāsīsasamāpajjanavasena ceva āvajjanādivasībhāvavasena ca muduṃ kammaññaṃ katvā iddhividhāya yogo karaṇīyo. Pubbahetusampannena pana kasiṇesu catutthajjhānamatte ciṇṇavasināpi kātuṃ vaṭṭati. Yathā panettha yogo kātabbo, taṃ vidhiṃ dassento bhagavā ‘‘so evaṃ samāhite citte’’tiādimāha.
然而,对具有强力宿行的诸佛、辟支佛、上首弟子等,无需以此所说方式的修习次第,仅以证得阿拉汉果,此神变与其他无碍解等种类的功德即成就。因此,如同想要制作装饰品的金匠,以吹火等使金柔软、适业后才制作,如同想要制作器皿的陶师,使泥土充分揉捏、柔软后才制作,同样,初业者应以这十四种行相调御心,以欲增上、心增上、精进增上、观察增上的等至方式,以及作意等的自在方式,使之柔软、适业后,应为神通而作瑜伽。然而,对具足宿因者,即使仅在诸遍中修习第四禅那,也适合作。为了显示在此应如何作瑜伽,世尊说「他如此心得定」等。
§368
Tatrāyaṃ pāḷinayānusāreneva vinicchayakathā. Tattha ti so adhigatacatutthajjhāno yogī. nti catutthajjhānakkamanidassanametaṃ. Iminā paṭhamajjhānādhigamādinā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hoti. ti iminā catutthajjhānasamādhinā samāhite. ti rūpāvacaracitte. tiādīsu pana upekkhāsatipārisuddhibhāvena parisuddhe. Parisuddhattāyeva pabhassareti vuttaṃ hoti. Sukhādīnaṃ paccayānaṃ ghātena vihatarāgādiaṅgaṇattā . Anaṅgaṇattāyeva . Aṅgaṇena hi taṃ cittaṃ upakkilissati. Subhāvitattā vasībhāvappatteti vuttaṃ hoti. Vase vattamānaṃ hi cittaṃ mudunti vuccati. Muduttāyeva ca kammakkhame kammayoggeti vuttaṃ hoti. Muduṃ hi cittaṃ kammaniyaṃ hoti sudantamiva suvaṇṇaṃ, tañca ubhayampi subhāvitattāyevāti. Yathāha ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ muduñca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.22).
在此,这是依巴利文的方式的决择之说。在此,「他」是指已证得第四禅那的瑜伽行者。「如此」是指示第四禅那的次第。以此意思说:以初禅那的证得等的次第证得第四禅那后。「得定」是指以此第四禅那定得定。「心」是指色界心。在「清净」等中,以舍与念清净之故而清净。仅因清净故说为光明。因破除乐等诸缘故,已破坏贪等垢之故而无垢。仅因无垢故而不动。因为以垢使那心杂染。因善修习故说为已得自在。因为住于自在的心称为柔软。仅因柔软故说为适于业、堪能于业。因为柔软的心是适业的,如善调伏的金,而这两者都仅因善修习之故。如所说:『诸比库,我不见有其他非法品,如此修习、多修习后,是柔软的、适业的,诸比库,如这心。』
Etesu parisuddhabhāvādīsu ṭhitattā . Ṭhitattāyeva acale niriñjaneti vuttaṃ hoti. Mudukammaññabhāvena vā attano vase ṭhitattā . Saddhādīhi pariggahitattā . Saddhāpariggahitaṃ hi cittaṃ assaddhiyena na iñjati. Vīriyapariggahitaṃ kosajjena na iñjati. Satipariggahitaṃ pamādena na iñjati. Samādhipariggahitaṃ uddhaccena na iñjati . Paññāpariggahitaṃ avijjāya na iñjati. Obhāsagataṃ kilesandhakārena na iñjati. Imehi chahi dhammehi pariggahitaṃ āneñjappattaṃ hoti. Evaṃ aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya.
因住立于这些清净等之故而住立。仅因住立故说为不动、无染。或因以柔软适业而住立于自己的自在之故而住立。因为以信等摄受之故而不动。因为以信摄受的心不为不信所动。以精进摄受的心不为懈怠所动。以念摄受的心不为放逸所动。以定摄受的心不为掉举所动。以慧摄受的心不为无明所动。已至光明的心不为烦恼黑暗所动。以这六法摄受的心达到不动。如此具足八支的心,堪能倾向于应以证智作证的诸法的证智作证。
Aparo nayo, catutthajjhānasamādhinā . Nīvaraṇadūrabhāvena . Vitakkādisamatikkamena . Jhānapaṭilābhapaccayānaṃ icchāvacarānaṃ abhāvena . Abhijjhādīnaṃ cittassa upakkilesānaṃ vigamena . Ubhayampi cetaṃ anaṅgaṇasuttavatthasuttānusārena (ma. ni. 1.57 ādayo) veditabbaṃ. Vasippattiyā . Iddhipādabhāvūpagamena . Bhāvanāpāripūriyā paṇītabhāvūpagamena . Yathā āneñjappattaṃ hoti, evaṃ ṭhiteti attho. Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya pādakaṃ padaṭṭhānabhūtanti.
另一种方法，以第四禅那的定。由于诸盖的远离。由于超越寻等。由于获得禅那之诸因缘的欲行的不存在。由于贪等心的随烦恼的消失。这两者都应依照《无秽经》和《经》(中部1.57等)来了知。由于自在的获得。由于达到神足的状态。由于修习的圆满而达到殊胜的状态。意思是：如此安住，犹如达到不动。如此，具足八支的心有能力导向，对于应以证智作证的诸法，成为证智作证的基础、立足处。
Dasaiddhikathā十神变论
§369
ti ettha ijjhanaṭṭhena nipphattiatthena paṭilābhaṭṭhena cāti vuttaṃ hoti. Yañhi nipphajjati paṭilabbhati ca, taṃ ijjhatīti vuccati. Yathāha ‘‘kāmaṃ kāmayamānassa, tassa cetaṃ samijjhatī’’ti (su. ni. 772). Tathā ‘‘nekkhammaṃ ijjhatīti iddhi, paṭiharatīti pāṭihāriyaṃ. Arahattamaggo ijjhatīti iddhi, paṭiharatīti pāṭihāriya’’nti (paṭi. ma. 3.32).
在此，以成就之义、以生起之义、以获得之义而说。凡是被生起、被获得的，那被称为成就。如所说：「对欲求欲者，这对他成就」(小部772)。同样：「出离成就故为神变，转变故为神通。阿拉汉道成就故为神变，转变故为神通」(无碍解道3.32)。
Aparo nayo, ijjhanaṭṭhena iddhi. Upāyasampadāyetamadhivacanaṃ. Upāyasampadā hi ijjhati adhippetaphalappasavanato. Yathāha – ‘‘ayaṃ kho citto gahapati sīlavā kalyāṇadhammo, sace paṇidahissati ‘anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti, tassa kho ayaṃ ijjhissati sīlavato cetopaṇidhi visuddhattā’’ti (saṃ. ni. 4.352).
另一种方法，以成就之义为神变。这是方便具足的同义语。因为方便具足由于所期望之果的产生而成就。如所说：「这位质多居士持戒、具善法，如果他发愿『愿我未来世成为转轮王』，这对持戒者将会成就，因为心愿的清净」(相应部4.352)。
Aparo nayo, etāya sattā ijjhantīti iddhi. ti iddhā vuddhā ukkaṃsagatā hontīti vuttaṃ hoti. Sā dasavidhā. Yathāha ti dasa iddhiyo’’. Puna caparaṃ āha ‘‘katamā dasa iddhiyo ? Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhī’’ti (paṭi. ma. 3.9).
另一种方法，众生以此而成就，故为神变。意思是说：他们成为成就者、增长者、达到殊胜者。那有十种。如所说：「十种神变」。又再说：「什么是十种神变？决意神变、变化神变、意所成神变、智遍满神变、定遍满神变、圣神变、业异熟所生神变、有福者的神变、明所成神变、于各处以正确的方便为因缘，以成就之义为神变」(无碍解道3.9)。
§370
Tattha ‘‘pakatiyā eko bahukaṃ āvajjati. Sataṃ vā sahassaṃ vā satasahassaṃ vā āvajjitvā ñāṇena adhiṭṭhāti ‘bahuko homī’’’ti (paṭi. ma. 3.10) evaṃ vibhajitvā dassitā iddhi adhiṭṭhānavasena nipphannattā nāma.
其中，「自然地一个作意为多。作意百或千或十万后，以智决意『愿我成为多』」(无碍解道3.10)，如此分别论而显示的神变，名为以决意而生起。
§371
‘‘So pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā…pe… vividhampi senābyūhaṃ dassetī’’ti (paṭi. ma. 3.13) evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattā nāma.
「他舍弃自然色后，显示童子色或龙色……乃至……显示种种的军阵」(无碍解道3.13)，如此而来的神变，名为以舍弃自然色的变化而转起。
§372
‘‘Idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomaya’’nti (paṭi. ma. 3.14) iminā nayena āgatā iddhi sarīrabbhantare aññasseva manomayassa sarīrassa nipphattivasena pavattattā nāma.
「于此，比库从此身创造另一个身，有色的、意所成的」(无碍解道3.14)，以此方法而来的神变，名为以身体之间另一个意所成身的生起而转起。
§373
Ñāṇuppattito pana pubbe vā pacchā vā taṃkhaṇe vā ñāṇānubhāvanibbatto viseso nāma. Vuttañhetaṃ – ‘‘aniccānupassanāya niccasaññāya pahānaṭṭho ijjhatīti ñāṇavipphārā iddhi…pe… arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti ñāṇavipphārā iddhi. Āyasmato bākkulassa ñāṇavipphārā iddhi. Āyasmato saṃkiccassa ñāṇavipphārā iddhi. Āyasmato bhūtapālassa ñāṇavipphārā iddhī’’ti (paṭi. ma. 3.15).
但从智的生起，在之前或之后或当时，由智的威力所生的殊胜，名为智遍满神变。因为这样说：「以无常随观，舍断常想之义成就，故为智遍满神变……乃至……以阿拉汉道，舍断一切烦恼之义成就，故为智遍满神变。具寿跋拘罗的智遍满神变。具寿桑吉咖的智遍满神变。具寿部答巴喇的智遍满神变」(无碍解道3.15)。
Tattha daharova maṅgaladivase nadiyā nhāpiyamāno dhātiyā pamādena sote patito. Tamenaṃ maccho gilitvā bārāṇasītitthaṃ agamāsi. Tatra taṃ macchabandho gahetvā seṭṭhibhariyāya vikkiṇi. Sā macche sinehaṃ uppādetvā ahameva naṃ pacissāmīti phālentī macchakucchiyaṃ suvaṇṇabimbaṃ viya dārakaṃ disvā putto me laddhoti somanassajātā ahosi. Iti macchakucchiyaṃ arogabhāvo āyasmato bākkulassa pacchimabhavikassa tena attabhāvena paṭilabhitabbaarahattamaggañāṇānubhāvena nibbattattā ñāṇavipphārā iddhi nāma. Vatthu pana vitthārena kathetabbaṃ.
在那里,他在吉祥日还是幼童时在河中被沐浴,因乳母的放逸而落入水流中。一条鱼吞食了他后来到巴拉纳西河岸。在那里,捕鱼者捕获它并卖给长者之妻。她对鱼生起爱念,想「我自己要煮它」,剖开时在鱼腹中见到如金像般的男孩,生起喜悦「我得到了儿子」。如此,具寿巴咖喇在鱼腹中的无病状态,是因为以那个身体应证得的最后有的阿拉汉道智之力而生起,这称为智扩展神变。但事缘应详细叙述。
pana gabbhagatasseva mātā kālamakāsi. Tassā citakaṃ āropetvā sūlehi vijjhitvā jhāpiyamānāya dārako sūlakoṭiyā akkhikūṭe pahāraṃ labhitvā saddaṃ akāsi. Tato dārako jīvatīti otāretvā kucchiṃ phāletvā dārakaṃ ayyikāya adaṃsu. So tāya paṭijaggito vuddhimanvāya pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Iti vuttanayeneva dārucitakāya arogabhāvo āyasmato saṃkiccassa ñāṇavipphārā iddhi nāma.
然而,当还在胎中时母亲命终了。将她放上火葬柴堆,用尖桩刺穿焚烧时,男孩被桩尖击中眼窝而发出声音。于是「男孩还活着」,取下后剖开腹部,将男孩交给祖母。他被她养育,长大后出家,证得阿拉汉果连同无碍解。如此,以前述方式,具寿桑其咖在木柴火葬堆上的无病状态称为智扩展神变。
pana pitā rājagahe daliddamanusso. So dārūnaṃ atthāya sakaṭena aṭaviṃ gantvā dārubhāraṃ katvā sāyaṃ nagaradvārasamīpaṃ patto. Athassa goṇā yugaṃ ossajjitvā nagaraṃ pavisiṃsu. So sakaṭamūle puttakaṃ nisīdāpetvā goṇānaṃ anupadaṃ gacchanto nagarameva pāvisi. Tassa anikkhantasseva dvāraṃ pihitaṃ. Dārakassa vāḷayakkhānucaritepi bahinagare tiyāmarattiṃ arogabhāvo vuttanayeneva ñāṇavipphārā iddhi nāma. Vatthu pana vitthāretabbaṃ.
然而,父亲是王舍城的贫穷人。他为了木柴用牛车去森林,装载木柴后傍晚到达城门附近。于是他的牛从轭中脱出进入城市。他让小儿子坐在车底下,跟随牛的足迹而进入城市。在他还未出来时城门就关闭了。男孩在城外被野兽亚卡出没之处三夜的无病状态,以前述方式称为智扩展神变。但事缘应详细说明。
§374
Samādhito pubbe vā pacchā vā taṃkhaṇe vā samathānubhāvanibbatto viseso . Vuttañhetaṃ ‘‘paṭhamajjhānena nīvaraṇānaṃ pahānaṭṭho ijjhatīti samādhivipphārā iddhi…pe… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti samādhivipphārā iddhi. Āyasmato sāriputtassa samādhivipphārā iddhi, āyasmato sañjīvassa, āyasmato khāṇukoṇḍaññassa, uttarāya upāsikāya, sāmāvatiyā upāsikāya samādhivipphārā iddhī’’ti (paṭi. ma. 3.16).
定扩展神变是在入定之前或之后或当时,由止的力量所生的殊胜。因为已说:「以初禅成就断除诸盖之义,这是定扩展神变……乃至……以非想非非想处定成就断除无所有处想之义,这是定扩展神变。具寿沙利子的定扩展神变,具寿桑其瓦的,具寿卡奴够达的,近事女伍答喇的,近事女沙马瓦底的定扩展神变。」
Tattha yadā mahāmoggallānattherena saddhiṃ kapotakandarāyaṃ viharato juṇhāya rattiyā navoropitehi kesehi ajjhokāse nisinnassa eko duṭṭhayakkho sahāyakena yakkhena vāriyamānopi sīse pahāramadāsi. Yassa meghassa viya gajjato saddo ahosi. Tadā thero tassa paharaṇasamaye samāpattiṃ appesi. Athassa tena pahārena na koci ābādho ahosi . Ayaṃ tassāyasmato samādhivipphārā iddhi. Vatthu pana udāne (udā. 34) āgatameva.
在那里,当与大摩嘎剌那长老一起住在鸽窟时,在月圆之夜以新剃的头发在露地而坐时,一个恶亚卡虽被同伴亚卡阻止,仍击打头部。其声音如雷鸣般。当时长老在被击打时入定。于是那击打对他没有任何伤害。这是那位具寿的定扩展神变。但事缘在《自说经》中已说。
pana nirodhasamāpannaṃ kālakatoti sallakkhetvā gopālakādayo tiṇakaṭṭhagomayāni saṅkaḍḍhetvā aggiṃ adaṃsu. Therassa cīvare aṃsumattampi najjhāyittha. Ayamassa anupubbasamāpattivasena pavattasamathānubhāvanibbattattā samādhivipphārā iddhi. Vatthu pana sutte (ma. ni. 1.507) āgatameva.
然而,牧牛者等见他入灭尽定以为已死,堆积草木牛粪而点火。长老的袈裟连一根线头也未被烧着。这是他以次第定方式进行的止之力所生,故为定扩展神变。但事缘在经中已说。
pana pakatiyāva samāpattibahulo. So aññatarasmiṃ araññe rattiṃ samāpattiṃ appetvā nisīdi. Pañcasatā corā bhaṇḍakaṃ thenetvā gacchantā ‘‘idāni amhākaṃ anupathaṃ āgacchantā natthī’’ti vissamitukāmā bhaṇḍakaṃ oropayamānā ‘‘khāṇuko aya’’nti maññamānā therasseva upari sabbabhaṇḍakāni ṭhapesuṃ. Tesaṃ vissamitvā gacchantānaṃ paṭhamaṃ ṭhapitabhaṇḍakassa gahaṇakāle kālaparicchedavasena thero vuṭṭhāsi. Te therassa calanākāraṃ disvā bhītā viraviṃsu. Thero ‘‘mā bhāyittha upāsakā, bhikkhu aha’’nti āha. Te āgantvā vanditvā theragatena pasādena pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu (dha. pa. aṭṭha. 1.1). Ayamettha pañcahi bhaṇḍakasatehi ajjhotthaṭassa therassa ābādhābhāvo samādhivipphārā iddhi.
然而,他本性就常入定。他在某森林中夜晚入定而坐。五百盗贼偷了货物而行,「现在没有人跟随我们」想要休息,卸下货物时以为「这是树桩」,就将所有货物堆在长老身上。他们休息后离去时,在取最初放置的货物时,长老依时限而出定。他们见长老动的样子而惊恐叫喊。长老说「近事男们,不要害怕,我是比库」。他们前来礼敬后,以对长老生起的净信而出家,证得阿拉汉果连同无碍解。这里被五百货物堆压的长老的无病状态是定扩展神变。
pana upāsikā puṇṇaseṭṭhissa dhītā. Tassā sirimā nāma gaṇikā issāpakatā tattatelakaṭāhaṃ sīse āsiñci. Uttarā taṃkhaṇaññeva mettaṃ samāpajji. Telaṃ pokkharapattato udakabindu viya vivaṭṭamānaṃ agamāsi. Ayamassā samādhivipphārā iddhi. Vatthu pana vitthāretabbaṃ.
然而,近事女伍答喇是富翁本那的女儿。对她嫉妒的名为西利玛的妓女将滚烫的油锅倒在头上。伍答喇当时即入慈定。油如莲叶上的水滴般滚落而去。这是她的定扩展神变。但事缘应详细说明。
nāma udenassa rañño aggamahesī. Māgaṇḍiyabrāhmaṇo attano dhītāya aggamahesiṭṭhānaṃ patthayamāno tassā vīṇāya āsīvisaṃ pakkhipāpetvā rājānaṃ āha ‘‘mahārāja, sāmāvatī taṃ māretukāmā vīṇāya āsīvisaṃ gahetvā pariharatī’’ti. Rājā taṃ disvā kupito sāmāvatiṃ vadhissāmīti dhanuṃ āropetvā visapītaṃ khurappaṃ sannayhi. Sāmāvatī saparivārā rājānaṃ mettāya phari. Rājā neva saraṃ khipituṃ na oropetuṃ sakkonto vedhamāno aṭṭhāsi. Tato naṃ devī āha ‘‘kiṃ, mahārāja, kilamasī’’ti? ‘‘Āma kilamāmī’’ti. ‘‘Tena hi dhanuṃ oropehī’’ti. Saro rañño pādamūleyeva pati. Tato naṃ devī ‘‘mahārāja, appaduṭṭhassa nappadussitabba’’nti ovadi. Iti rañño saraṃ muñcituṃ avisahanabhāvo sāmāvatiyā upāsikāya samādhivipphārā iddhīti.
名为伍德那王的第一王后。马甘地亚婆罗门为自己的女儿希求第一王后之位,令人将毒蛇放入她的琵琶中,然后对国王说:「大王,沙马瓦提想要杀害您,她拿着毒蛇藏在琵琶里携带着。」国王见到后愤怒地想:「我要杀死沙马瓦提!」于是拉起弓,准备好浸过毒的箭。沙马瓦提与眷属以慈爱遍满国王。国王既不能射箭也不能放下弓,颤抖着站立。于是王后对他说:「大王,为何疲劳?」「是的,我疲劳了。」「那么请放下弓。」箭就落在国王的脚边。于是王后劝诫他:「大王,不应恼害无恼害者。」如此,国王不能射箭,这是近事女沙马瓦提的定力扩展之神变。
§375
Paṭikkūlādīsu appaṭikkūlasaññivihārādikā pana nāma. Yathāha – ‘‘katamā ariyā iddhi? Idha – bhikkhu sace ākaṅkhati ‘paṭikkūle appaṭikkūlasaññī vihareyya’nti, appaṭikkūlasaññī tattha viharati…pe… upekkhako tattha viharati sato sampajāno’’ti (paṭi. ma. 3.17). Ayañhi cetovasippattānaṃ ariyānaṃyeva sambhavato ti vuccati.
于须跋等中住于无须跋想等,名为[圣神变]。如所说:「什么是圣神变?于此,比库若希望『于须跋中我应住于无须跋想』,他于彼处住于无须跋想……[中略]……他于彼处住于舍,具念、正知。」因为这只有心自在的圣者才能生起,所以称为[圣神变]。
Etāya hi samannāgato khīṇāsavo bhikkhu paṭikkūle aniṭṭhe vatthusmiṃ mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikkūlasaññī viharati. Appaṭikkūle iṭṭhe vatthusmiṃ asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikkūlasaññī viharati. Tathā paṭikkūlāpaṭikkūlesu tadeva mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikkūlasaññī viharati. Appaṭikkūlapaṭikkūlesu ca tadeva asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikkūlasaññī viharati. Cakkhunā rūpaṃ disvā neva sumano hotītiādinā nayena vuttaṃ pana chaḷaṅgupekkhaṃ pavattayamāno paṭikkūle ca appaṭikkūle ca tadubhayaṃ abhinivajjitvā upekkhako viharati sato sampajāno. Paṭisambhidāyañhi ‘‘kathaṃ paṭikkūle appaṭikkūlasaññī viharati? Aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati dhātuso vā upasaṃharatī’’tiādinā (paṭi. ma. 3.17) nayena ayameva attho vibhatto. Ayaṃ cetovasippattānaṃ ariyānaṃyeva sambhavato ariyā iddhīti vuccati.
具足此[神变]的漏尽比库,于须跋、不可喜的事物中,作慈爱遍满或作界作意,住于无须跋想。于无须跋、可喜的事物中,作须跋遍满或作「无常」之作意,住于须跋想。同样,于须跋与无须跋两者中,作同样的慈爱遍满或界作意,住于无须跋想。于无须跋与须跋两者中,作同样的须跋遍满或作「无常」之作意,住于须跋想。以「以眼见色后,既不欢喜」等方式所说的,现起六支舍,舍断须跋与无须跋两者,住于舍,具念、正知。在《无碍解道》中,以「如何于须跋中住于无须跋想?于不可喜的事物中以慈爱遍满,或以界摄受」等方式详细分别论了这个意义。这因为只有心自在的圣者才能生起,所以称为圣神变。
§376
Pakkhīādīnaṃ pana vehāsagamanādikā nāma. Yathāha – ‘‘katamā kammavipākajā iddhi? Sabbesaṃ pakkhīnaṃ sabbesaṃ devānaṃ ekaccānaṃ manussānaṃ ekaccānañca vinipātikānaṃ ayaṃ kammavipākajā iddhī’’ti (paṭi. ma. 3.18). Ettha hi sabbesaṃ pakkhīnaṃ jhānaṃ vā vipassanaṃ vā vināyeva ākāsena gamanaṃ. Tathā sabbesaṃ devānaṃ paṭhamakappikānañca ekaccānaṃ manussānaṃ. Tathā piyaṅkaramātā (saṃ. ni. 1.240) yakkhinī uttaramātā phussamittā dhammaguttāti evamādīnaṃ ekaccānaṃ vinipātikānaṃ ākāsena gamanaṃ kammavipākajā iddhīti.
鸟类等的虚空行等,名为[业果生神变]。如所说:「什么是业果生神变?一切鸟类、一切天人、某些人类、某些堕恶趣者的[神变],这是业果生神变。」于此,一切鸟类无需禅那或观即能在虚空中行走。同样,一切天人、初劫时的某些人类。同样,亚卡女毕央咖拉母、伍答拉母、普沙密答、昙摩古答等某些堕恶趣者在虚空中行走,这是业果生神变。
§377
Cakkavattiādīnaṃ vehāsagamanādikā pana nāma. Yathāha ‘‘katamā puññavato iddhi? Rājā cakkavattī vehāsaṃ gacchati saddhiṃ caturaṅginiyā senāya antamaso assabandhagobandhapurise upādāya. Jotikassa gahapatissa puññavato iddhi. Jaṭilakassa gahapatissa puññavato iddhi. Ghositassa gahapatissa puññavato iddhi. Meṇḍakassa gahapatissa puññavato iddhi. Pañcannaṃ mahāpuññānaṃ puññavato iddhī’’ti. Saṅkhepato pana paripākaṃ gate puññasambhāre ijjhanakaviseso puññavato iddhi.
转轮王等的虚空行等,名为[福德者神变]。如所说:「什么是福德者神变?转轮王与四支军队一起在虚空中行走,乃至包括马夫、牛夫。乔提咖居士的福德者神变。渣提喇咖居士的福德者神变。苟西答居士的福德者神变。门荼咖居士的福德者神变。五大福德者的福德者神变。」简而言之,当福德积聚成熟时的成就特胜,是福德者神变。
Ettha ca gahapatissa pathaviṃ bhinditvā maṇipāsādo uṭṭhahi. Catusaṭṭhi ca kapparukkhāti ayamassa puññavato iddhi. asītihattho suvaṇṇapabbato nibbatti. sattasu ṭhānesu māraṇatthāya upakkame katepi arogabhāvo puññavato iddhi. ekakarīsamatte padese sattaratanamayānaṃ meṇḍakānaṃ pātubhāvo puññavato iddhi. Pañca mahāpuññā nāma meṇḍakaseṭṭhi, tassa bhariyā candapadumasirī, putto dhanañcayaseṭṭhi, suṇisā sumanadevī, dāso puṇṇo nāmāti. Tesu seṭṭhissa sīsaṃ nhātassa ākāsaṃ ullokanakāle aḍḍhateḷasakoṭṭhasahassāni ākāsato rattasālīnaṃ pūrenti. Bhariyāya nāḷikodanamattampi gahetvā sakalajambudīpavāsike parivisamānāya bhattaṃ na khīyati. Puttassa sahassatthavikaṃ gahetvā sakalajambudīpavāsikānampi dentassa kahāpaṇā na khīyanti. Suṇisāya ekaṃ vīhitumbaṃ gahetvā sakalajambudīpavāsikānampi bhājayamānāya dhaññaṃ na khīyati. Dāsassa ekena naṅgalena kasato ito satta ito sattāti cuddasa maggā honti. Ayaṃ nesaṃ puññavato iddhi.
于此,乔提咖居士的宝石宫殿破地而出,以及六十四棵如意树,这是他的福德者神变。渣提喇咖[居士]的八十肘高的金山生起,虽然在须跋作了杀害的努力仍然无病,是福德者神变。苟西答[居士]在一牛粪大小的地方,七宝所成的公羊出现,是福德者神变。五大福德者,名为门荼咖长者、他的妻子占德巴度玛西莉、儿子达那加亚长者、媳妇苏玛那德维、奴仆名为本那。其中,长者洗头后仰望虚空时,十二万五千仓从虚空中充满红米。妻子即使拿一那利咖饭量,供养全阎浮提的居民,饭也不会减少。儿子拿一千[金钱],即使给全阎浮提的居民,金钱也不会减少。媳妇拿一斗谷,即使分给全阎浮提的居民,谷物也不会减少。奴仆用一犁耕作,从这边七[条],从那边七[条],有十四条犁沟。这是他们的福德者神变。
§378
Vijjādharādīnaṃ vehāsagamanādikā pana . Yathāha ‘‘katamā vijjāmayā iddhi? Vijjādharā vijjaṃ parijapitvā vehāsaṃ gacchanti. Ākāse antalikkhe hatthimpi dassenti…pe… vividhampi senābyūhaṃ dassentī’’ti (paṭi. ma. 3.18).
持明者等的虚空行等,名为[明所成神变]。如所说:「什么是明所成神变?持明者念诵明咒后在虚空中行走,在虚空、空中显示象……[中略]……显示种种军阵。」
§379
Tena tena pana sammāpayogena tassa tassa kammassa ijjhanaṃ . Yathāha – ‘‘nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi…pe… arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhī’’ti (paṭi. ma. 3.18). Ettha ca paṭipattisaṅkhātasseva sammāpayogassa dīpanavasena purimapāḷisadisāva pāḷi āgatā. Aṭṭhakathāyaṃ pana sakaṭabyūhādikaraṇavasena yaṃkiñci sippakammaṃ yaṃkiñci vejjakammaṃ tiṇṇaṃ bedānaṃ uggahaṇaṃ tiṇṇaṃ piṭakānaṃ uggahaṇaṃ antamaso kasanavapanādīni upādāya taṃ taṃ kammaṃ katvā nibbattaviseso tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhīti āgatā. (10)
以此彼正确的努力,此彼业的成就,名为[正确努力缘神变]。如所说:「以出离断除欲欲之义得以成就,在此彼处以正确努力为缘,以成就之义为神变……[中略]……以阿拉汉道断除一切烦恼之义得以成就,在此彼处以正确努力为缘,以成就之义为神变。」于此,为了显示称为道的正确努力本身,经文如前文一样而来。但在注释中,以制作车阵等为例,任何工艺之业、任何医疗之业、三吠陀的学习、三藏的学习,乃至包括耕作、播种等,作此彼业而生起的特胜,在此彼处以正确努力为缘,以成就之义为神变,如此而来。(10)
Iti imāsu dasasu iddhīsu iddhividhāyāti imasmiṃ pade adhiṭṭhānā iddhiyeva āgatā. Imasmiṃ panatthe vikubbanāmanomayāiddhiyopi icchitabbā eva.
如此,在这十种神变中,「神变种类」这一词句中,只提到了决意神变。但在此义中,也应该包括变化神变和意所成神变。
§380
ti iddhikoṭṭhāsāya, iddhivikappāya vā. ti so bhikkhu vuttappakāravasena tasmiṃ citte abhiññāpādake jāte iddhividhādhigamatthāya parikammacittaṃ abhinīharati kasiṇārammaṇato apanetvā iddhividhābhimukhaṃ peseti. ti adhigantabbaiddhipoṇaṃ iddhipabbhāraṃ karoti. ti so evaṃ katacittābhinīhāro bhikkhu. nti anekavidhaṃ nānappakārakaṃ. nti iddhikoṭṭhāsaṃ. ti paccanubhavati, phusati sacchikaroti pāpuṇātīti attho. Idānissa anekavihitabhāvaṃ dassento ‘‘ekopi hutvā’’tiādimāha. Tattha ti iddhikaraṇato pubbe pakatiyā ekopi hutvā. ti bahūnaṃ santike caṅkamitukāmo vā sajjhāyaṃ vā kattukāmo pañhaṃ vā pucchitukāmo hutvā satampi sahassampi hoti. Kathaṃ panāyamevaṃ hoti? Iddhiyā catasso bhūmiyo cattāro pādā aṭṭha padāni soḷasa ca mūlāni sampādetvā ñāṇena adhiṭṭhahanto.
「种类」即神变的部分、神变的区别。「那位比库」即如前所说的方式,当那个心成为通智之足时,为了证得神变种类,他使预作心转向,从遍处所缘转离,导向神变种类。「使倾向」即使倾向于应证得的神变,使趋向神变。「那位如此作心转向的比库」即如此作了心转向的比库。「种种」即多种、各种各样。「神变种类」即神变的部分。「体验」即经验、触及、作证、达到之义。现在为了显示其多种性而说「一人成为多人」等。其中,「一人成为」即在作神变之前,本性上是一人。「成为多人」即想要在众人面前经行,或想要诵习,或想要问问题,而成为一百人、一千人。但他如何如此成为?通过神变的四地、四足、八支和十六根,以智决意。
§381
Tattha ti cattāri jhānāni veditabbāni. Vuttañhetaṃ dhammasenāpatinā ‘‘iddhiyā katamā catasso bhūmiyo? Vivekajabhūmi paṭhamaṃ jhānaṃ, pītisukhabhūmi dutiyaṃ jhānaṃ, upekkhāsukhabhūmi tatiyaṃ jhānaṃ, adukkhamasukhabhūmi catutthaṃ jhānaṃ. Iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasitāya iddhivesārajjāya saṃvattantī’’ti (paṭi. ma. 3.9). Ettha ca purimāni tīṇi jhānāni yasmā pītipharaṇena ca sukhapharaṇena ca sukhasaññañca lahusaññañca okkamitvā lahumudukammaññakāyo iddhiṃ pāpuṇāti, tasmā iminā pariyāyena iddhilābhāya saṃvattanato sambhārabhūmiyoti veditabbāni. Catutthajjhānaṃ pana iddhilābhāya pakatibhūmiyeva.
其中,「四地」应知为四种禅那。因为法将军(沙利子)说:「神变的四地是什么?离生地是第一禅那,喜乐地是第二禅那,舍乐地是第三禅那,不苦不乐地是第四禅那。这些神变的四地导向获得神变、再获得神变、神变的变化、神变的自在、神变的自在力、神变的无畏。」在此,前三种禅那,因为以喜的遍满和乐的遍满,以及乐想和轻想进入,身体轻快、柔软、适业而达到神变,所以以此方式导向获得神变,应知为资粮地。但第四禅那是获得神变的本性地。
§382
ti cattāro iddhipādā veditabbā. Vuttañhetaṃ ‘‘iddhiyā katame cattāro pādā? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Vīriya… citta… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Iddhiyā ime cattāro pādā iddhilābhāya…pe… iddhivesārajjāya saṃvattantī’’ti (paṭi. ma. 3.9). Ettha ca chandahetuko chandādhiko vā samādhi . Kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhissetaṃ adhivacanaṃ. Padhānabhūtā saṅkhārā . Catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. nti chandasamādhinā ca padhānasaṅkhārehi ca upetaṃ. nti nipphattipariyāyena vā ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhaṃ gatānaṃ abhiññācittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ sesacittacetasikarāsinti attho. Vuttañhetaṃ ‘‘iddhipādoti tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho’’ti (vibha. 434).
「四足」应知为四神足。因为说:「神变的四足是什么?于此,比库修习具足欲定勤行成就的神足。精进……心……观定勤行成就的神足。这些神变的四足导向获得神变……乃至……神变的无畏。」在此,「欲定」即以欲为因、以欲为主的定。这是以作意欲为主而获得的定的同义语。「勤行成就」即勤行的诸行。这是成就四种作用的正勤精进的同义语。「具足」即具备欲定和勤行成就。「神足」即以成就的方式,或以成就之义——众生以此成就、增长、达到殊胜,或以此方式称为神变——与通智心相应的欲、定、勤行成就,以决意之义为足,其余的心心所为支分之义。因为说:「神足即如此存在者的受蕴……乃至……识蕴。」
Atha vā pajjate anenāti pādo. Pāpuṇīyatīti attho. Iddhiyā pādo iddhipādo. Chandādīnametaṃ adhivacanaṃ. Yathāha – ‘‘chandañce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi. So anuppannānaṃ pāpakānaṃ…pe… padahati, ime vuccanti padhānasaṅkhārā. Iti ayañca chando ayañca chandasamādhi ime ca padhānasaṅkhārā, ayaṃ vuccati, bhikkhave, chandasamādhipadhānasaṅkhārasamannāgato iddhipādo’’ti (saṃ. ni. 5.825). Evaṃ sesiddhipādesupi attho veditabbo.
或者,「以此而行」故为足。即达到之义。神变之足为神足。这是欲等的同义语。如说:「诸比库!若比库依欲而获得定,获得心一境性,此称为欲定。他对未生的诸恶……乃至……努力,这些称为勤行成就。如此,此欲和此欲定以及这些勤行成就,诸比库!此称为具足欲定勤行成就的神足。」如此,在其余神足中也应知其义。
§383
ti chandādīni aṭṭha veditabbāni. Vuttañhetaṃ ‘‘iddhiyā katamāni aṭṭha padāni? Chandañce bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ. Chando na samādhi, samādhi na chando. Añño chando, añño samādhi. Vīriyañce bhikkhu… cittañce bhikkhu… vīmaṃsañce bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ. Vīmaṃsā na samādhi, samādhi na vīmaṃsā. Aññā vīmaṃsā, añño samādhi. Iddhiyā imāni aṭṭha padāni iddhilābhāya…pe… iddhivesārajjāya saṃvattantī’’ti (paṭi. ma. 3.9). Ettha hi iddhimuppādetukāmatāchando samādhinā ekato niyuttova iddhilābhāya saṃvattati; tathā vīriyādayo. Tasmā imāni aṭṭha padāni vuttānīti veditabbāni.
「八支」应知为欲等八种。因为说:「神变的八支是什么?若比库依欲而获得定,获得心一境性。欲非定,定非欲。欲是一,定是另一。若比库依精进……若比库依心……若比库依观而获得定,获得心一境性。观非定,定非观。观是一,定是另一。这些神变的八支导向获得神变……乃至……神变的无畏。」在此,想要生起神变的欲,与定一起结合,导向获得神变;精进等亦然。因此应知说了这八支。
§384
ti soḷasahi ākārehi āneñjatā cittassa veditabbā. Vuttañhetaṃ – ‘‘iddhiyā kati mūlāni? Soḷasa mūlāni – anonataṃ cittaṃ kosajje na iñjatīti āneñjaṃ, anunnataṃ cittaṃ uddhacce na iñjatīti āneñjaṃ, anabhinataṃ cittaṃ rāge na iñjatīti āneñjaṃ, anapanataṃ cittaṃ byāpāde na iñjatīti āneñjaṃ, anissitaṃ cittaṃ diṭṭhiyā na iñjatīti āneñjaṃ, appaṭibaddhaṃ cittaṃ chandarāge na iñjatīti āneñjaṃ, vippamuttaṃ cittaṃ kāmarāge na iñjatīti āneñjaṃ, visaṃyuttaṃ cittaṃ kilese na iñjatīti āneñjaṃ, vimariyādikataṃ cittaṃ kilesamariyāde na iñjatīti āneñjaṃ, ekattagataṃ cittaṃ nānattakilese na iñjatīti āneñjaṃ, saddhāya pariggahitaṃ cittaṃ assaddhiye na iñjatīti āneñjaṃ, vīriyena pariggahitaṃ cittaṃ kosajje na iñjatīti āneñjaṃ, satiyā pariggahitaṃ cittaṃ pamāde na iñjatīti āneñjaṃ, samādhinā pariggahitaṃ cittaṃ uddhacce na iñjatīti āneñjaṃ, paññāya pariggahitaṃ cittaṃ avijjāya na iñjatīti āneñjaṃ, obhāsagataṃ cittaṃ avijjandhakāre na iñjatīti āneñjaṃ. Iddhiyā imāni soḷasa mūlāni iddhilābhāya…pe… iddhivesārajjāya saṃvattantī’’ti (paṭi. ma. 3.9).
「十六根」应知为以十六种行相的心不动。因为说:「神变有多少根?十六根——心不低沉,在懈怠中不动故为不动;心不高举,在掉举中不动故为不动;心不倾向,在贪中不动故为不动;心不离去,在嗔恨中不动故为不动;心不依止,在见中不动故为不动;心不系缚,在欲贪中不动故为不动;心解脱,在欲贪中不动故为不动;心离系,在烦恼中不动故为不动;心超越界限,在烦恼界限中不动故为不动;心达一境,在种种烦恼中不动故为不动;心为信所摄持,在不信中不动故为不动;心为精进所摄持,在懈怠中不动故为不动;心为念所摄持,在放逸中不动故为不动;心为定所摄持,在掉举中不动故为不动;心为慧所摄持,在无明中不动故为不动;心达光明,在无明黑暗中不动故为不动。这些神变的十六根导向获得神变……乃至……神变的无畏。」
Kāmañca esa attho evaṃ samāhite cittetiādināpi siddhoyeva, paṭhamajjhānādīnaṃ pana iddhiyā bhūmipādapadamūlabhāvadassanatthaṃ puna vutto. Purimo ca suttesu āgatanayo. Ayaṃ paṭisambhidāyaṃ. Iti ubhayattha asammohatthampi puna vutto.
虽然此义以「如此心得定」等也已成就,但为了显示从初禅那等作为神变的地、足、支、根的性质,故再说。前者是诸经中所来的方法。此是在《无碍解道》中。如此,为了在两处不迷惑,故再说。
§385
ti svāyamete iddhiyā bhūmipādapadabhūte dhamme sampādetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāya sace sataṃ icchati ‘‘sataṃ homi sataṃ homī’’ti parikammaṃ katvā puna abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāya adhiṭṭhāti, adhiṭṭhānacittena saheva sataṃ hoti. Sahassādīsupi eseva nayo. Sace evaṃ na ijjhati puna parikammaṃ katvā dutiyampi samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. Saṃyuttaṭṭhakathāyaṃ hi ekavāraṃ dvevāraṃ samāpajjituṃ vaṭṭatīti vuttaṃ. Tattha pādakajjhānacittaṃ nimittārammaṇaṃ. Parikammacittāni satārammaṇāni vā sahassārammaṇāni vā, tāni ca kho vaṇṇavasena, no paṇṇattivasena. Adhiṭṭhānacittampi tatheva satārammaṇaṃ vā sahassārammaṇaṃ vā. Taṃ pubbe vuttaṃ appanācittamiva gotrabhuanantaraṃ ekameva uppajjati rūpāvacaracatutthajjhānikaṃ.
如此,他完成了这些作为神通基础的地基足迹之法后,进入作为神通基础的禅那,出定后,如果想要「一百」,作「我是一百,我是一百」的预作后,再进入作为神通基础的禅那,出定后决意,与决意心同时成为一百。对于千等也是同样的方法。如果这样不成就,再作预作后,第二次进入后出定决意。因为在《相应部注释》中说「可以进入一次或两次」。其中,基础禅那心以相为所缘。预作心以一百为所缘或以千为所缘,而且是以颜色的方式,不是以概念的方式。决意心也同样以一百为所缘或以千为所缘。如前所说,它如同安止心,在种姓之后只生起一个,是色界第四禅那的。
§386
Yampi paṭisambhidāyaṃ vuttaṃ ‘‘pakatiyā eko bahukaṃ āvajjati sataṃ vā sahassaṃ vā satasahassaṃ vā, āvajjitvā ñāṇena adhiṭṭhāti ‘bahuko homī’ti, bahuko hoti, yathā ti (paṭi. ma. 3.10). Tatrāpi ti parikammavaseneva vuttaṃ. ti abhiññāñāṇavasena vuttaṃ. Tasmā bahukaṃ āvajjati, tato tesampi parikammacittānaṃ avasāne samāpajjati, samāpattito vuṭṭhahitvā puna bahuko homīti āvajjitvā tato paraṃ pavattānaṃ tiṇṇaṃ catunnaṃ vā pubbabhāgacittānaṃ anantarā uppannena sanniṭṭhāpanavasena adhiṭṭhānanti laddhanāmena ekeneva abhiññāñāṇena adhiṭṭhātīti evamettha attho daṭṭhabbo.
在《无碍解道》中所说「本性是一者转向多,一百或千或十万,转向后以智决意『我是多』,他成为多,如是」。其中「转向」也是就预作而说的。「以智决意」是就神通智而说的。因此转向多,然后在那些预作心的最后进入,从等至出定后再转向「我是多」,之后在生起的三或四个前分心之后,以一个得名为「决意」的神通智来决意,以完成的方式,应如此看待这里的意义。
Yaṃ pana vuttaṃ ‘‘yathā ti, taṃ bahudhābhāvassa kāyasakkhidassanatthaṃ vuttaṃ. Taṃ pana vatthunā dīpetabbaṃ. Te kira dvebhātaro panthe jātattā panthakāti nāmaṃ labhiṃsu. Tesaṃ jeṭṭho mahāpanthako, so pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Arahā hutvā cūḷapanthakaṃ pabbājetvā –
至于所说的「如是」,那是为了以身证见多性而说的。那应以事例来阐明。据说那两兄弟因生于路上而得名「般他咖」。他们中的长兄是大般他咖,他出家后证得阿拉汉果连同无碍解。成为阿拉汉后,使朱喇般他咖出家,给予——
Padumaṃ yathā kokanadaṃ sugandhaṃ, pāto siyā phullamavītagandhaṃ;
「犹如红莲花,芳香,清晨盛开,香气未散;
Aṅgīrasaṃ passa virocamānaṃ, tapantamādiccamivantalikkheti. (a. ni. 5.195) –
看那光辉的昂义拉萨,如同天空中炽热的太阳」——
Imaṃ gāthaṃ adāsi. So taṃ catūhi māsehi paguṇaṃ kātuṃ nāsakkhi. Atha naṃ thero abhabbo tvaṃ sāsaneti vihārato nīhari. Tasmiñca kāle thero bhattuddesako hoti. Jīvako theraṃ upasaṅkamitvā ‘‘sve, bhante, bhagavatā saddhiṃ pañcabhikkhusatāni gahetvā amhākaṃ gehe bhikkhaṃ gaṇhathā’’ti āha. Theropi ṭhapetvā cūḷapanthakaṃ sesānaṃ adhivāsemīti adhivāsesi.
这个偈颂。他四个月也不能熟记它。于是长老「你不适合教法」而将他从寺院驱出。那时长老是食物分配者。基瓦咖前来见长老说「尊者,明天请与世尊一起带五百比库到我家受食」。长老也除了朱喇般他咖外,对其余的说「我同意」而同意了。
Cūḷapanthako dvārakoṭṭhake ṭhatvā rodati. Bhagavā dibbacakkhunā disvā taṃ upasaṅkamitvā kasmā rodasīti āha. So taṃ pavattimācikkhi. Bhagavā na sajjhāyaṃ kātuṃ asakkonto mama sāsane abhabbo nāma hoti, mā soci bhikkhūti taṃ bāhāyaṃ gahetvā vihāraṃ pavisitvā iddhiyā pilotikakhaṇḍaṃ abhinimminitvā adāsi, handa bhikkhu imaṃ parimajjanto rajoharaṇaṃ rajoharaṇanti punappunaṃ sajjhāyaṃ karohīti. Tassa tathā karoto taṃ kāḷavaṇṇaṃ ahosi. So parisuddhaṃ vatthaṃ, natthettha doso, attabhāvassa panāyaṃ dosoti saññaṃ paṭilabhitvā pañcasu khandhesu ñāṇaṃ otāretvā vipassanaṃ vaḍḍhetvā anulomato gotrabhusamīpaṃ pāpesi. Athassa bhagavā obhāsagāthā abhāsi –
朱喇般他咖站在门柱处哭泣。世尊以天眼见到后,前来见他说「为何哭泣」。他告知了那经过。世尊说「不能背诵者在我的教法中不算不适合,比库,不要悲伤」,握着他的手臂进入寺院,以神通变出一块布片给他,说「来吧,比库,擦拭这个,反复背诵『除尘,除尘』」。当他如此做时,那布变成黑色。他获得了「衣是清净的,这里没有过失,但这是自身的过失」的想后,将智投入五蕴,增长观,从随顺达到种姓附近。那时世尊对他说了光明偈——
‘‘Rāgo rajo na ca pana reṇu vuccati,
「贪是尘垢,而非尘土所说,
Rāgassetaṃ adhivacanaṃ rajoti;
「贪」的同义词是「尘」;
Etaṃ rajaṃ vippajahitvā paṇḍitā,
舍断此尘的智者们,
Viharanti te vigatarajassa sāsane.
他们住于离尘者的教法中。
‘‘Doso …pe….
「嗔……(中略)……
‘‘Moho rajo na ca pana reṇu vuccati,
「痴是尘,但不称为微尘,
Mohassetaṃ adhivacanaṃ rajoti;
「痴」的同义词是「尘」;
Etaṃ rajaṃ vippajahitvā paṇḍitā,
舍断此尘的智者们,
Viharanti te vigatarajassa sāsane’’ti. (mahāni. 209);
他们住于离尘者的教法中。」(大义释 209)
Tassa gāthāpariyosāne catupaṭisambhidāchaḷabhiññāparivārā nava lokuttaradhammā hatthagatāva ahesuṃ.
在偈颂结束时,以四无碍解、六神通为眷属的九出世间法,犹如已在手中。
Satthā dutiyadivase jīvakassa gehaṃ agamāsi saddhiṃ bhikkhusaṅghena. Atha dakkhiṇodakāvasāne yāguyā diyyamānāya hatthena pattaṃ pidahi. Jīvako kiṃ bhanteti pucchi. Vihāre eko bhikkhu atthīti. So purisaṃ pesesi ‘‘gaccha, ayyaṃ gahetvā sīghaṃ ehī’’ti. Vihārato nikkhante pana bhagavati,
导师在第二天与比库僧团一起前往耆瓦咖的家。然后在右手水之后,当粥被供给时,他用手盖住钵。耆瓦咖问:「尊者,为何?」「精舍中有一位比库。」他派遣一个人:「去,带那位尊者快来。」但当世尊从精舍出来时,
Sahassakkhattumattānaṃ , nimminitvāna panthako;
般他咖化作千次自己,
Nisīdambavane ramme, yāva kālappavedanāti. (theragā. 563);
坐在可爱的芒果林中,直到时间的宣说。
Atha so puriso gantvā kāsāvehi ekapajjotaṃ ārāmaṃ disvā āgantvā bhikkhūhi bharito bhante ārāmo, nāhaṃ jānāmi katamo so ayyoti āha. Tato naṃ bhagavā āha ‘‘gaccha yaṃ paṭhamaṃ passasi, taṃ cīvarakaṇṇe gahetvā ‘satthā taṃ āmantetī’ti vatvā ānehī’’ti. So taṃ gantvā therasseva cīvarakaṇṇe aggahesi. Tāvadeva sabbepi nimmitā antaradhāyiṃsu. Thero ‘‘gaccha tva’’nti taṃ uyyojetvā mukhadhovanādisarīrakiccaṃ niṭṭhapetvā paṭhamataraṃ gantvā pattāsane nisīdi. Idaṃ sandhāya vuttaṃ ‘‘yathā āyasmā cūḷapanthako’’ti.
然后那个人前往,看见园林被袈裟照亮如一片光明,回来说:「尊者,园林充满比库们,我不知道哪一位是那位尊者。」于是世尊对他说:「去,你见到的第一位,抓住他的衣角,说『导师召唤你』后带来。」他前往抓住了长老的衣角。就在那时,所有化身都消失了。长老说「你去」后打发他,完成洗脸等身体事务后,最先前往坐在钵座上。关于此说:「如具寿主喇般他咖」。
Tatra ye te bahū nimmitā te aniyametvā nimmitattā iddhimatā sadisāva honti. Ṭhānanisajjādīsu vā bhāsitatuṇhībhāvādīsu vā yaṃ yaṃ iddhimā karoti, taṃ tadeva karonti. Sace pana nānāvaṇṇe kātukāmo hoti, keci paṭhamavaye, keci majjhimavaye, keci pacchimavaye, tathā dīghakese, upaḍḍhamuṇḍe, muṇḍe, missakese, upaḍḍharattacīvare, paṇḍukacīvare, padabhāṇadhammakathāsarabhaññapañhapucchanapañhavissajjanarajanapacanacīvarasibbanadhovanādīni karonte aparepi vā nānappakārake kātukāmo hoti, tena pādakajjhānato vuṭṭhāya ettakā bhikkhū paṭhamavayā hontūtiādinā nayena parikammaṃ katvā puna samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. Adhiṭṭhānacittena saddhiṃ icchiticchitappakārāyeva hontīti. Esa nayo bahudhāpi hutvā eko hotītiādīsu.
在那里,那些众多化身,因为是不确定地化作,与有神通者相似。在站立、坐卧等,或在说话、沉默等,有神通者做什么,他们就做什么。但如果想要作成各种颜色,一些在初年龄,一些在中年龄,一些在后年龄,同样地长发、半剃头、剃头、混合发,半红色衣、黄色衣,做诵经、说法、唱诵、问问题、答问题、染色、煮食、缝衣、洗涤等,或想要作成其他各种形态,他应从基础禅那出定,作意「这么多比库是初年龄」等方式作准备,再入定后出定而决意。随着决意心,就成为所想要的形态。这个方法在「成为多后成为一」等中也是如此。
Ayaṃ pana viseso, iminā bhikkhunā evaṃ bahubhāvaṃ nimminitvā puna ‘‘ekova hutvā caṅkamissāmi, sajjhāyaṃ karissāmi, pañhaṃ pucchissāmī’’ti cintetvā vā, ‘‘ayaṃ vihāro appabhikkhuko, sace keci āgamissanti ‘kuto ime ettakā ekasadisā bhikkhū, addhā therassa esa ānubhāvo’ti maṃ jānissantī’’ti appicchatāya vā antarāva ‘‘eko homī’’ti icchantena pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti parikammaṃ katvā puna samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti adhiṭṭhātabbaṃ. Adhiṭṭhānacittena saddhiṃyeva eko hoti. Evaṃ akaronto pana yathā paricchinnakālavasena sayameva eko hoti.
但这是差别:这位比库如此化作多身后,再思惟「我将成为一而经行、诵习、问问题」,或因少欲而想「这个精舍比库少,如果有人来会知道『这么多相同的比库从哪里来?确实这是长老的威力』而认识我」,在中间就想「愿我成为一」,应入基础禅那,出定后作准备「愿我成为一」,再入定后出定而决意「愿我成为一」。随着决意心就成为一。但不这样做的话,按照限定的时间自然就成为一。
§387
nti ettha āvibhāvaṃ karoti tirobhāvaṃ karotīti ayamattho . Idameva hi sandhāya paṭisambhidāyaṃ vuttaṃ ‘‘āvibhāvanti kenaci anāvaṭaṃ hoti appaṭicchannaṃ vivaṭaṃ pākaṭaṃ. Tirobhāvanti kenaci āvaṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjita’’nti (paṭi. ma. 3.11). Tatrāyaṃ iddhimā āvibhāvaṃ kātukāmo andhakāraṃ vā ālokaṃ karoti, paṭicchannaṃ vā vivaṭaṃ, anāpāthaṃ vā āpāthaṃ karoti. Kathaṃ? Ayañhi yathā paṭicchannopi dūre ṭhitopi vā dissati, evaṃ attānaṃ vā paraṃ vā kātukāmo pādakajjhānato vuṭṭhāya idaṃ andhakāraṭṭhānaṃ ālokajātaṃ hotūti vā, idaṃ paṭicchannaṃ vivaṭaṃ hotūti vā, idaṃ anāpāthaṃ āpāthaṃ hotūti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, saha adhiṭṭhānacittena yathādhiṭṭhitameva hoti. Pare dūre ṭhitāpi passanti. Sayampi passitukāmo passati.
在此,「作显现,作隐没」,这是意思。正是关于此,在《无碍解道》中说:「显现:不被任何遮蔽,不被覆盖,开放,明显。隐没:被任何遮蔽,被覆盖,关闭,隐藏。」在那里,这位有神通者想要作显现时,使黑暗成为光明,或使被覆盖的成为开放,使不在视野的成为在视野。如何?这位想要使自己或他人如同被覆盖的或站在远处的也被看见,从基础禅那出定后,作意「愿这黑暗处成为光明」,或「愿这被覆盖的成为开放」,或「愿这不在视野的成为在视野」,作准备后以前述方式决意,随着决意心就成为所决意的。其他人即使站在远处也看见。自己想要看时也看见。
§388
Etaṃ pana pāṭihāriyaṃ kena katapubbanti? Bhagavatā. Bhagavā hi cūḷasubhaddāya nimantito vissakammunā nimmitehi pañcahi kūṭāgārasatehi sāvatthito sattayojanabbhantaraṃ sāketaṃ gacchanto yathā sāketanagaravāsino sāvatthivāsike, sāvatthivāsino ca sāketavāsike passanti, evaṃ adhiṭṭhāsi. Nagaramajjhe ca otaritvā pathaviṃ dvidhā bhinditvā yāva avīciṃ ākāsañca dvidhā viyūhitvā yāva brahmalokaṃ dassesi.
这神变是由谁先前所作的呢?由世尊。世尊受小须跋达邀请,由维萨咖马所造的五百栋重阁,从沙瓦提前往七由旬之内的沙给答时,如此作意:使沙给答城的居民看见沙瓦提的居民,沙瓦提的居民也看见沙给答的居民。他在城中央降下,将大地分为两半,显示直到无间地狱;将虚空分为两半,显示直到梵天界。
Devorohaṇenapi ca ayamattho vibhāvetabbo. Bhagavā kira yamakapāṭihāriyaṃ katvā caturāsītipāṇasahassāni bandhanā pamocetvā atītā buddhā yamakapāṭihāriyāvasāne kuhiṃ gatāti āvajjitvā tāvatiṃsabhavanaṃ gatāti addasa. Athekena pādena pathavītalaṃ akkamitvā dutiyaṃ yugandharapabbate patiṭṭhapetvā puna purimapādaṃ uddharitvā sinerumatthakaṃ akkamitvā tattha paṇḍukambalasilātale vassaṃ upagantvā sannipatitānaṃ dasasahassacakkavāḷadevatānaṃ ādito paṭṭhāya abhidhammakathaṃ ārabhi. Bhikkhācāravelāya nimmitabuddhaṃ māpesi. So dhammaṃ deseti. Bhagavā nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā uttarakurūsu piṇḍapātaṃ gahetvā anotattadahatīre paribhuñjati. Sāriputtatthero tattha gantvā bhagavantaṃ vandati. Bhagavā ajja ettakaṃ dhammaṃ desesinti therassa nayaṃ deti. Evaṃ tayo māse abbocchinnaṃ abhidhammakathaṃ kathesi. Taṃ sutvā asītikoṭidevatānaṃ dhammābhisamayo ahosi.
这义理也应以天降来阐明。据说世尊作双神变后,从束缚中解脱了八万四千众生,他作意:「过去诸佛在双神变结束后去了何处?」他看见:「去了三十三天界。」于是他以一足踏地面,将第二足安置在由干达拉山,再提起前足踏上须弥卢山顶,在那里前往槃杜咖巴喇石板处过雨安居,对聚集的十千世界诸天人从最初开始讲说阿毗达摩。在乞食时间,他化作化佛。那位化佛说法。世尊嚼了那嘎喇答牙木,在阿耨达池洗脸,在郁单越取食后,在阿耨达池岸边受用。沙利子长老前往那里礼敬世尊。世尊给长老指示:「今天讲了这么多法。」如此三个月不间断地讲说阿毗达摩。听闻后,八十亿天人得法现观。
Yamakapāṭihāriye sannipatitāpi dvādasayojanā parisā bhagavantaṃ passitvāva gamissāmāti khandhāvāraṃ bandhitvā aṭṭhāsi. Taṃ cūḷaanāthapiṇḍikaseṭṭhiyeva sabbapaccayehi upaṭṭhāsi. Manussā kuhiṃ bhagavāti jānanatthāya anuruddhattheraṃ yāciṃsu. Thero ālokaṃ vaḍḍhetvā addasa dibbena cakkhunā tattha vassūpagataṃ bhagavantaṃ disvā ārocesi.
在双神变聚集的十二由旬大众,想着「见到世尊后才离去」,便结蕴围而住。小阿那他宾地咖长者以一切资具供养他们。人们为了知道「世尊在何处」,请求阿努卢塔长老。长老增强光明,以天眼看见在那里过雨安居的世尊后告知。
Te bhagavato vandanatthāya mahāmoggallānattheraṃ yāciṃsu. Thero parisamajjheyeva mahāpathaviyaṃ nimujjitvā sinerupabbataṃ nibbijjhitvā tathāgatapādamūle bhagavato pāde vandamānova ummujjitvā bhagavantaṃ etadavoca ‘‘jambudīpavāsino, bhante, bhagavato pāde vanditvā passitvāva gamissāmāti vadantī’’ti. Bhagavā āha ‘‘kuhiṃ pana te, moggallāna, etarahi jeṭṭhabhātā dhammasenāpatī’’ti? ‘‘Saṅkassanagare bhante’’ti. ‘‘Moggallāna, maṃ daṭṭhukāmā sve saṅkassanagaraṃ āgacchantu, ahaṃ sve mahāpavāraṇapuṇṇamāsīuposathadivase saṅkassanagare otarissāmī’’ti. ‘‘Sādhu, bhante’’ti thero dasabalaṃ vanditvā āgatamaggeneva oruyha manussānaṃ santikaṃ sampāpuṇi. Gamanāgamanakāle ca yathā naṃ manussā passanti, evaṃ adhiṭṭhāsi. Idaṃ tāvettha mahāmoggallānatthero āvibhāvapāṭihāriyaṃ akāsi.
他们为了礼敬世尊,请求大摩嘎剌那长老。长老在大众中间潜入大地,穿透须弥山,在如来足下礼敬世尊的足后出现,对世尊说此:「尊者,阎浮提的居民说:『礼敬世尊的足后见到才离去。』」世尊说:「摩嘎剌那,那么你的长兄法将军现在在何处?」「尊者,在桑喀沙城。」「摩嘎剌那,想见我的人明天来桑喀沙城,我明天在大自恣满月伍波萨他日将降临桑喀沙城。」「善哉,尊者。」长老礼敬十力者后,由来时之路下降,到达人们处。他作意:使人们在来去时都看见他。在此,大摩嘎剌那长老作了显现神变。
So evaṃ āgato taṃ pavattiṃ ārocetvā ‘‘dūranti saññaṃ akatvā katapātarāsāva nikkhamathā’’ti āha. Bhagavā sakkassa devarañño ārocesi ‘‘mahārāja, sve manussalokaṃ gacchāmī’’ti. Devarājā vissakammaṃ āṇāpesi ‘‘tāta, sve bhagavā manussalokaṃ gantukāmo, tisso sopānapantiyo māpehi ekaṃ kanakamayaṃ, ekaṃ rajatamayaṃ, ekaṃ maṇimaya’’nti. So tathā akāsi. Bhagavā dutiyadivase sinerumuddhani ṭhatvā puratthimalokadhātuṃ olokesi, anekāni cakkavāḷasahassāni vivaṭāni hutvā ekaṅgaṇaṃ viya pakāsiṃsu. Yathā ca puratthimena, evaṃ pacchimenapi uttarenapi dakkhiṇenapi sabbaṃ vivaṭamaddasa. Heṭṭhāpi yāva avīci, upari yāva akaniṭṭhabhavanaṃ, tāva addasa.
他如此来后告知那事,说:「不作『远』之想,吃了早餐后出发。」世尊告知天王萨咖:「大王,明天我去人间界。」天王命令维萨咖马:「亲爱的,明天世尊想去人间界,造三列阶梯:一列金制的,一列银制的,一列宝石制的。」他如此作了。世尊第二天站在须弥山顶眺望东方世界界,无数千世界开显,如一庭院般显现。如东方,西方、北方、南方也一切开显而见。下至无间地狱,上至阿咖尼吒天界,都看见了。
Taṃ divasaṃ kira lokavivaraṇaṃ nāma ahosi. Manussāpi deve passanti, devāpi manusse. Tattha neva manussā uddhaṃ ullokenti, na devā adho olokenti, sabbe sammukhāva aññamaññaṃ passanti. Bhagavā majjhe maṇimayena sopānena otarati, chakāmāvacaradevā vāmapasse kanakamayena, suddhāvāsā ca mahābrahmā ca dakkhiṇapasse rajatamayena. Devarājā pattacīvaraṃ aggahesi, mahābrahmā tiyojanikaṃ setacchattaṃ, suyāmo vāḷabījaniṃ, pañcasikho gandhabbaputto tigāvutamattaṃ beḷuvapaṇḍuvīṇaṃ gahetvā tathāgatassa pūjaṃ karonto otarati. Taṃdivasaṃ bhagavantaṃ disvā buddhabhāvāya pihaṃ anuppādetvā ṭhitasatto nāma natthi. Idamettha bhagavā āvibhāvapāṭihāriyaṃ akāsi.
据说那天有名为世界开显。人们也看见天人,天人也看见人们。在那里,人们不向上仰望,天人不向下俯视,一切都面对面地互相看见。世尊在中间以宝石阶梯下降,六欲界天在左边以金阶梯,净居天和大梵天在右边以银阶梯。天王拿着钵衣,大梵天拿着三由旬的白伞,苏亚马拿着拂尘,五髻乾达婆子拿着三伽乌答长的贝鲁瓦班杜琴,供养如来而下降。那天见到世尊后,没有不生起成佛之愿而住的众生。在此,世尊作了显现神变。
Apica tambapaṇṇidīpe talaṅgaravāsī dhammadinnattheropi tissamahāvihāre cetiyaṅgaṇasmiṃ nisīditvā ‘‘tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hotī’’ti apaṇṇakasuttaṃ (a. ni. 3.16) kathento heṭṭhāmukhaṃ bījaniṃ akāsi, yāva avīcito ekaṅgaṇaṃ ahosi. Tato uparimukhaṃ akāsi, yāva brahmalokā ekaṅgaṇaṃ ahosi. Thero nirayabhayena tajjetvā saggasukhena ca palobhetvā dhammaṃ desesi. Keci sotāpannā ahesuṃ, keci sakadāgāmī anāgāmī arahantoti.
再者,在铜叶岛,住在答朗嘎拉的达摩地那长老也在帝沙大寺的塔院坐下,讲说「诸比库,具足三法的比库行于无戏论道」的无戏论经时,将拂尘向下,直到无间地狱成为一庭院。然后向上,直到梵天界成为一庭院。长老以地狱之怖畏惊吓,以天界之乐诱导而说法。有些成为须陀洹,有些成为斯陀含、阿那含、阿拉汉。
§389
Tirobhāvaṃ kātukāmo pana ālokaṃ vā andhakāraṃ karoti, appaṭicchannaṃ vā paṭicchannaṃ, āpāthaṃ vā anāpāthaṃ karoti. Kathaṃ? Ayañhi yathā appaṭicchannopi samīpe ṭhitopi vā na dissati, evaṃ attānaṃ vā paraṃ vā kātukāmo pādakajjhānato vuṭṭhāya ‘‘idaṃ ālokaṭṭhānaṃ andhakāraṃ hotū’’ti vā, ‘‘idaṃ appaṭicchannaṃ paṭicchannaṃ hotū’’ti vā, ‘‘idaṃ āpāthaṃ anāpāthaṃ hotū’’ti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti. Saha adhiṭṭhānacittena yathādhiṭṭhitameva hoti. Pare samīpe ṭhitāpi na passanti. Sayampi apassitukāmo na passati.
想作隐没的人,或作光明或黑暗,或使不遮蔽成遮蔽,或使可见成不可见。如何?这位想使自己或他人如此「虽不遮蔽、虽站在近处也不被看见」,从基础禅那出定后,作意「愿此光明处成为黑暗」,或「愿此不遮蔽处成为遮蔽」,或「愿此可见处成为不可见」,作预作后,以前述方式作意。随着作意心,如所作意而成。其他人虽站在近处也看不见。自己若想不看见也看不见。
§390
Etaṃ pana pāṭihāriyaṃ kena katapubbanti? Bhagavatā. Bhagavā hi yasaṃ kulaputtaṃ samīpe nisinnaṃyeva yathā naṃ pitā na passati, evamakāsi. Tathā vīsayojanasataṃ mahākappinassa paccuggamanaṃ katvā taṃ anāgāmiphale, amaccasahassañcassa sotāpattiphale patiṭṭhāpetvā, tassa anumaggaṃ āgatā sahassitthiparivārā anojādevī āgantvā samīpe nisinnāpi yathā saparisaṃ rājānaṃ na passati, tathā katvā ‘‘api, bhante, rājānaṃ passathā’’ti vutte ‘‘kiṃ pana te rājānaṃ gavesituṃ varaṃ, udāhu attāna’’nti? ‘‘Attānaṃ, bhante’’ti vatvā nisinnāya tassā tathā dhammaṃ desesi, yathā sā saddhiṃ itthisahassena sotāpattiphale patiṭṭhāsi, amaccā anāgāmiphale, rājā arahatteti. Apica tambapaṇṇidīpaṃ āgatadivase yathā attanā saddhiṃ āgate avasese rājā na passati, evaṃ karontena mahindattherenāpi idaṃ katameva (pārā. aṭṭha. 1.tatiyasaṅgītikathā).
然而,这神变是由谁先前所作的呢?由世尊。世尊确实使坐在近处的耶沙良家子,如同其父不见他一般。同样地,前往迎接二十由旬的大咖宾那,使他安立于不来果,使其千位大臣安立于入流果,其后随行而来的阿诺佳天女与千位女眷前来坐在近处,虽然她们不见国王及其眷属,但当被问「尊者,你们见到国王吗?」时,「对你来说,寻找国王较好,还是寻找自己?」「尊者,寻找自己。」说此而坐下的她,世尊为她如此说法,使她与千位女子安立于入流果,大臣们安立于不来果,国王安立于阿拉汉果。再者,在抵达铜叶岛之日,由摩哂陀长老所作,使国王不见与他一同前来的其余人,这也是如此所作的。
§391
Apica sabbampi pākaṭaṃ pāṭihāriyaṃ āvibhāvaṃ nāma. Apākaṭapāṭihāriyaṃ tirobhāvaṃ nāma. Tattha pākaṭapāṭihāriye iddhipi paññāyati iddhimāpi. Taṃ yamakapāṭihāriyena dīpetabbaṃ. Tatra hi ‘‘idha tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi. Uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattatī’’ti (paṭi. ma. 1.116) evaṃ ubhayaṃ paññāyittha. Apākaṭapāṭihāriye iddhiyeva paññāyati, na iddhimā. Taṃ mahakasuttena (saṃ. ni. 4.346) ca brahmanimantanikasuttena (ma. ni. 1.501 ādayo) ca dīpetabbaṃ. Tatra hi āyasmato ca mahakassa, bhagavato ca iddhiyeva paññāyittha, na iddhimā.
再者,一切显现的神变名为显现。不显现的神变名为隐没。其中,在显现的神变中,神通与具神通者都显现。这应以双神变来说明。在那里,「于此,如来作双神变,不与声闻共有。从上半身发出火焰,从下半身流出水流」,如此两者都显现。在不显现的神变中,仅神通显现,具神通者不显现。这应以大咖经与梵天请经等来说明。在那里,具寿大咖与世尊的神通显现,而非具神通者。
Yathāha –
Yathāha –
‘‘Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ mahakaṃ etadavoca ‘sādhu me, bhante, ayyo mahako uttarimanussadhammā iddhipāṭihāriyaṃ dassetū’ti. Tena hi tvaṃ gahapati āḷinde uttarāsaṅgaṃ paññāpetvā tiṇakalāpaṃ okāsehīti. ‘Evaṃ, bhante’ti kho citto gahapati āyasmato mahakassa paṭissutvā āḷinde uttarāsaṅgaṃ paññāpetvā tiṇakalāpaṃ okāsesi. Atha kho āyasmā mahako vihāraṃ pavisitvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṃ na jhāpesī’’ti (saṃ. ni. 4.346).
「坐于一面的质多居士对具寿摩诃迦如此说:『尊者,善哉!愿尊者摩诃迦为我显示上人法神通变化。』『那么,居士,你在走廊铺设上衣,放置一束草。』『是的,尊者。』质多居士应诺具寿摩诃迦后,在走廊铺设上衣,放置一束草。于是,具寿摩诃迦进入精舍,作如此神通变化,使火焰从门闩孔与门闩之间出来,烧掉草,却不烧上衣。」
Yathā cāha –
如同所说——
‘‘Atha khvāhaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ ‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṃ dakkhissantī’ti antarahito imaṃ gāthaṃ abhāsiṃ –
「诸比库,于是我作如此神通变化:『以此程度,梵天、梵众、梵众眷属将听到我的声音,却不见我。』我隐身后说此偈:」
‘Bhave vāhaṃ bhayaṃ disvā, bhavañca vibhavesinaṃ;
「『我见有中的怖畏,以及寻求有与无有;我不赞同任何有,也不执取欢喜。』」
Bhavaṃ nābhivadiṃ kiñci, nandiñca na upādiyi’’’nti. (ma. ni. 1.504);
「我不赞同任何有,也不执取欢喜。」
§392
Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha nti parakuṭṭaṃ, kuṭṭassa parabhāganti vuttaṃ hoti. Esa nayo itaresu. ti ca gehabhittiyā etamadhivacanaṃ. ti gehavihāragāmādīnaṃ parikkhepapākāro. ti paṃsupabbato vā pāsāṇapabbato vā. ti alaggamāno. ti ākāse viya. Evaṃ gantukāmena pana ākāsakasiṇaṃ samāpajjitvā vuṭṭhāya kuṭṭaṃ vā pākāraṃ vā sinerucakkavāḷesupi aññataraṃ pabbataṃ vā āvajjitvā kataparikammena ākāso hotūti adhiṭṭhātabbo. Ākāsoyeva hoti. Adho otaritukāmassa, uddhaṃ vā ārohitukāmassa susiro hoti, vinivijjhitvā gantukāmassa chiddo. So tattha asajjamāno gacchati.
「穿墙、穿壁、穿山而行无障碍,如同在虚空中」,在此,「穿墙」是说他方之墙,墙的他方。其余的也是此理。「壁」是房屋墙壁的同义词。「壁」是房屋、精舍、村等的围墙。「山」是土山或石山。「无障碍」是不粘着。「如同在虚空中」是如同在虚空中。然而,欲如此行者,应入虚空遍后出定,观察墙、壁或须弥山、轮围山等任一山,作预备后,应决意「愿成虚空」。即成虚空。对欲下降者,对欲上升者,成为有孔;对欲穿透而行者,成为有洞。他在那里无障碍地行。
panetthāha – ‘‘ākāsakasiṇasamāpajjanaṃ, āvuso, kimatthiyaṃ, kiṃ hatthiassādīni abhinimminitukāmo hatthiassādi kasiṇāni samāpajjati, nanu yattha katthaci kasiṇe parikammaṃ katvā aṭṭhasamāpattivasībhāvoyeva pamāṇaṃ. Yaṃ yaṃ icchati, taṃ tadeva hotī’’ti. Bhikkhū āhaṃsu – ‘‘pāḷiyā, bhante, ākāsakasiṇaṃyeva āgataṃ, tasmā avassametaṃ vattabba’’nti. Tatrāyaṃ pāḷi –
然而,这里有人说:「具寿们,虚空遍的成就有何用处?为何想要化作象马等的人要成就象马等遍呢?难道不是在任何遍处作预作后,八等至的自在才是标准吗?他想要什么,就成为那样。」诸比库说:「尊者,圣典中确实只提到虚空遍,因此必须这样说。」这里的圣典文句是:
‘‘Pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘ākāso hotū’ti. Ākāso hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati. Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evameva so iddhimā cetovasippatto tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse’’ti (paṭi. ma. 3.11).
「他自然地获得虚空遍等至。他作意墙壁之外、围墙之外、山之外。作意后,以智决意:『愿成为虚空!』即成为虚空。他穿过墙壁、穿过围墙、穿过山而行,无所障碍。犹如人们自然地无神通力,在无遮蔽、无围绕之处无所障碍地行走,同样地,那位具神通力、心自在的人穿过墙壁、穿过围墙、穿过山而行,无所障碍,犹如在虚空中。」
Sace panassa bhikkhuno adhiṭṭhahitvā gacchantassa antarā pabbato vā rukkho vā uṭṭheti, kiṃ puna samāpajjitvā adhiṭṭhātabbanti? Doso natthi. Puna samāpajjitvā adhiṭṭhānaṃ hi upajjhāyassa santike nissayaggahaṇasadisaṃ hoti. Iminā ca pana bhikkhunā ākāso hotūti adhiṭṭhitattā ākāso hotiyeva. Purimādhiṭṭhānabaleneva cassa antarā añño pabbato vā rukkho vā utumayo uṭṭhahissatīti aṭṭhānamevetaṃ. Aññena iddhimatā nimmite pana paṭhamanimmānaṃ balavaṃ hoti. Itarena tassa uddhaṃ vā adho vā gantabbaṃ.
但是,如果那位比库决意而行时,中途有山或树生起,是否需要再次入定后决意呢?无过失。因为再次入定后决意,就像在亲教师处受依止一样。而且,由于这位比库决意「愿成为虚空」,确实成为虚空。以先前决意之力,中途须跋有其他的山或树因时节而生起。但对于其他具神通者所化作的,最初的化作较强。其他人应从其上方或下方而行。
§393
nti ettha ummujjanti uṭṭhānaṃ vuccati. Nimujjanti saṃsīdanaṃ. Ummujjañca nimujjañca ummujjanimujjaṃ. Evaṃ kātukāmena āpokasiṇaṃ samāpajjitvā uṭṭhāya ettake ṭhāne pathavī udakaṃ hotūti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. Saha adhiṭṭhānena yathā paricchinne ṭhāne pathavī udakameva hoti. So tattha ummujjanimujjaṃ karoti. Tatrāyaṃ pāḷi –
这里,「浮起」是指上升。「沉没」是指下沉。浮起与沉没即「浮沉」。想要如此做的人,应成就水遍后起定,限定「在这么多地方,愿地成为水」,作预作后,以前述方式决意。随着决意,在所限定之处,地确实成为水。他在那里作浮沉。这里的圣典文句是:
‘‘Pakatiyā āpokasiṇasamāpattiyā lābhī hoti. Pathaviṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘udakaṃ hotū’ti. Udakaṃ hoti. So pathaviyā ummujjanimujjaṃ karoti. Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṃ karonti, evameva so iddhimā cetovasippatto pathaviyā ummujjanimujjaṃ karoti, seyyathāpi udake’’ti (paṭi. ma. 3.11).
「他自然地获得水遍等至。他作意地。作意后,以智决意:『愿成为水!』即成为水。他在地上作浮沉。犹如人们自然地无神通力,在水中作浮沉,同样地,那位具神通力、心自在的人在地上作浮沉,犹如在水中。」
Na kevalañca ummujjanimujjameva, nhānapānamukhadhovanabhaṇḍakadhovanādīsu yaṃ yaṃ icchati, taṃ taṃ karoti. Na kevalañca udakameva, sappitelamadhuphāṇitādīsupi yaṃ yaṃ icchati, taṃ taṃ idañcidañca ettakaṃ hotūti āvajjitvā parikammaṃ katvā adhiṭṭhahantassa yathādhiṭṭhitameva hoti. Uddharitvā bhājanagataṃ karontassa sappi sappimeva hoti. Telādīni telādīniyeva. Udakaṃ udakameva. So tattha temitukāmova temeti, na temitukāmo na temeti. Tasseva ca sā pathavī udakaṃ hoti sesajanassa pathavīyeva. Tattha manussā pattikāpi gacchanti, yānādīhipi gacchanti, kasikammādīnipi karontiyeva. Sace panāyaṃ tesampi udakaṃ hotūti icchati, hotiyeva. Paricchinnakālaṃ pana atikkamitvā yaṃ pakatiyā ghaṭataḷākādīsu udakaṃ, taṃ ṭhapetvā avasesaṃ paricchinnaṭṭhānaṃ pathavīyeva hoti.
不仅是浮沉,在沐浴、饮用、洗脸、洗衣等方面,他想要什么,就做什么。不仅是水,在酥油、油、蜜、糖浆等方面,他想要什么,就作意「愿这个、那个成为这么多」,作预作后决意,即如所决意而成。取出后装入容器时,酥油确实是酥油,油等确实是油等,水确实是水。他想要浸湿就浸湿,不想浸湿就不浸湿。只对他而言,那地成为水,对其他人仍是地。在那里,人们步行而去,乘车等而去,也做耕作等事。但如果他希望对他们也成为水,确实就成为水。然而,超过所限定的时间后,除了自然地在瓶、池等中的水之外,其余所限定之处仍成为地。
§394
ti ettha yaṃ udakaṃ akkamitvā saṃsīdati, taṃ bhijjamānanti vuccati. Viparītaṃ abhijjamānaṃ. Evaṃ gantukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya ettake ṭhāne udakaṃ pathavī hotūti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. Saha adhiṭṭhānena yathā paricchinnaṭṭhāne udakaṃ pathavīyeva hoti. So tattha gacchati, tatrāyaṃ pāḷi –
这里,踏入水中而下沉,称为「破裂」。相反的是「不破裂」。想要如此行走的人,应成就地遍后起定,限定「在这么多地方,愿水成为地」,作预作后,以前述方式决意。随着决意,在所限定之处,水确实成为地。他在那里行走。这里的圣典文句是:
‘‘Pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Udakaṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘pathavī hotū’ti. Pathavī hoti. So abhijjamāne udake gacchati. Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evameva so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviya’’nti (paṭi. ma. 3.11).
「他自然地获得地遍等至。他作意水。作意后,以智决意:『愿成为地!』即成为地。他在不破裂的水上行走。犹如人们自然地无神通力,在不破裂的地上行走,同样地,那位具神通力、心自在的人在不破裂的水上行走,犹如在地上。」
Na kevalañca gacchati, yaṃ yaṃ iriyāpathaṃ icchati, taṃ taṃ karoti. Na kevalañca pathavimeva karoti, maṇisuvaṇṇapabbatarukkhādīsupi yaṃ yaṃ icchati, taṃ taṃ vuttanayeneva āvajjitvā adhiṭṭhāti, yathādhiṭṭhitameva hoti. Tasseva ca taṃ udakaṃ pathavī hoti, sesajanassa udakameva, macchakacchapā ca udakakākādayo ca yathāruci vicaranti. Sace panāyaṃ aññesampi manussānaṃ taṃ pathaviṃ kātuṃ icchati, karotiyeva. Paricchinnakālātikkamena pana udakameva hoti.
不仅仅是行走,他想要什么威仪,就做什么。不仅仅在地上做,在宝石、黄金、山、树等上面,他想要什么,就以所说的方法作意后决意,如所决意而成。对他来说那水成为地,对其他人仍是水,鱼、龟、水鸦等随意游动。如果他想要为其他人也使那成为地,就能做到。但超过限定的时间后,就又成为水。
§395
ti pallaṅkena gacchati. ti pakkhehi yuttasakuṇo. Evaṃ kātukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya sace nisinno gantumicchati, pallaṅkappamāṇaṃ ṭhānaṃ paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. Sace nipanno gantukāmo hoti mañcappamāṇaṃ, sace padasā gantukāmo hoti maggappamāṇanti evaṃ yathānurūpaṃ ṭhānaṃ paricchinditvā vuttanayeneva pathavī hotūti adhiṭṭhātabbaṃ, saha adhiṭṭhānena pathavīyeva hoti. Tatrāyaṃ pāḷi –
「以结跏趺而行」,如有翼之鸟。想要这样做的人,应入地遍后出定,如果坐着想去,应限定结跏趺的范围,作预作后,以所说的方法决意。如果躺着想去,应限定床的范围;如果想步行而去,应限定道路的范围——如此限定适当的范围后,以所说的方法决意「愿成为地」,随着决意就成为地。此处有这段文:
‘‘Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇoti. Pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti, ākāsaṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘pathavī hotū’ti. Pathavī hoti. So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Yathā manussā pakatiyā aniddhimanto pathaviyaṃ caṅkamantipi…pe… seyyampi kappenti, evameva so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi…pe… seyyampi kappetī’’ti (paṭi. ma. 3.11).
「在空中以结跏趺而行,如有翼之鸟。他本来就获得地遍定,他作意虚空。作意后以智决意——『愿成为地』。就成为地。他在空中、天空中行走、站立、坐着、躺卧。如同人们本来没有神通在地上行走……乃至……躺卧,同样地,那位具神通者、心自在者在空中、天空中行走……乃至……躺卧。」
Ākāse gantukāmena ca bhikkhunā dibbacakkhulābhināpi bhavitabbaṃ. Kasmā? Antare utusamuṭṭhānā vā pabbatarukkhādayo honti, nāgasupaṇṇādayo vā usūyantā māpenti, nesaṃ dassanatthaṃ. Te pana disvā kiṃ kātabbanti? Pādakajjhānaṃ samāpajjitvā vuṭṭhāya ākāso hotūti parikammaṃ katvā adhiṭṭhātabbaṃ. Thero panāha ‘‘samāpattisamāpajjanaṃ, āvuso, kimatthiyaṃ, nanu samāhitamevassa cittaṃ, tena yaṃ yaṃ ṭhānaṃ ākāso hotūti adhiṭṭhāti, ākāsoyeva hotī’’ti. Kiñcāpi evamāha, atha kho tirokuṭṭapārihāriye vuttanayeneva paṭipajjitabbaṃ.
想在空中行走的比库也应获得天眼。为什么?因为中间有时节生的山、树等,或有龙、金翅鸟等嫉妒而障碍,为了看见它们。但看见它们后应做什么?应入基础禅那后出定,作预作「愿成为虚空」后决意。但长老说:「朋友,入定有什么必要?他的心不是已经得定了吗?因此他决意什么地方『愿成为虚空』,就成为虚空。」虽然他这样说,但应如在穿墙等处所说的方法实行。
Apica okāse orohaṇatthampi iminā dibbacakkhulābhinā bhavitabbaṃ, ayañhi sace anokāse nhānatitthe vā gāmadvāre vā orohati. Mahājanassa pākaṭo hoti. Tasmā dibbacakkhunā passitvā anokāsaṃ vajjetvā okāse otaratīti.
再者,为了在适当处降落,也应以此天眼获得。因为如果他在不适当处——沐浴处或村门——降落,就会被大众看见。因此以天眼看见后,避开不适当处,在适当处降落。
§396
Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjatīti ettha candimasūriyānaṃ dvācattālīsayojanasahassassa upari caraṇena mahiddhikatā, tīsu dīpesu ekakkhaṇe ālokakaraṇena mahānubhāvatā veditabbā. Evaṃ upari caraṇaālokakaraṇehi vā mahiddhike teneva mahānubhāve. ti pariggaṇhati ekadese vā chupati. ti samantato ādāsatalaṃ viya parimajjati. Ayaṃ panassa iddhi abhiññāpādakajjhānavaseneva ijjhati, natthettha kasiṇasamāpattiniyamo. Vuttañhetaṃ paṭisambhidāyaṃ –
「以手触摸、抚摸如此大神通、如此大威力的日月」——此处应知日月以行于四万二千由旬之上而有大神通,以在三洲一刹那间作光明而有大威力。如此以上行与作光明而有大神通,因此而有大威力。「触摸」即把握一部分或触碰。「抚摸」即如镜面般周遍抚摸。这神通仅以神通基础禅那而成就,此处没有遍定的限定。因为在《无碍解道》中说:
‘‘Imepi candimasūriye…pe… parimajjatīti idha so iddhimā cetovasippatto candimasūriye āvajjati, āvajjitvā ñāṇena adhiṭṭhāti – ‘hatthapāse hotū’ti. Hatthapāse hoti. So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati. Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṃ hatthapāse āmasanti parāmasanti parimajjanti, evameva so iddhimā…pe… parimajjatī’’ti (paṭi. ma. 3.12).
「以手触摸、抚摸……乃至……日月——此处那位具神通者、心自在者作意日月,作意后以智决意——『愿在手边』。就在手边。他坐着或躺着以手触、触摸、抚摸日月。如同人们本来没有神通触、触摸、抚摸某个在手边的色法,同样地,那位具神通者……乃至……抚摸。」
Svāyaṃ yadi icchati gantvā parāmasituṃ, gantvā parāmasati, yadi pana idheva nisinnako vā nipannako vā parāmasitukāmo hoti, hatthapāse hotūti adhiṭṭhāti, adhiṭṭhānabalena vaṇṭā muttatālaphalaṃ viya āgantvā hatthapāse ṭhite vā parāmasati, hatthaṃ vā vaḍḍhetvā. Vaḍḍhentassa pana kiṃ upādiṇṇakaṃ vaḍḍhati, anupādiṇṇakanti? Upādiṇṇakaṃ nissāya anupādiṇṇakaṃ vaḍḍhati.
如果他想去触摸,就去触摸;但如果想就在此处坐着或躺着触摸,就决意「愿在手边」,以决意之力,如弯曲的棕榈果般来到手边而站立时触摸,或伸长手。但伸长时,是执取的伸长,还是非执取的?依执取的,非执取的伸长。
Tattha āha ‘‘kiṃ panāvuso, upādiṇṇakaṃ khuddakampi mahantampi na hoti, nanu yadā bhikkhu tālacchiddādīhi nikkhamati, tadā upādiṇṇakaṃ khuddakaṃ hoti. Yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā’’ti.
于此,他说:「然而,诸友,所执取的不是有小的也有大的吗?难道当比库从棕榈叶孔等出来时,所执取的是小的。当他造大的自体时,就是大的,如大摩嘎剌那长老那样吗?」
Nandopanandanāgadamanakathā难德伍波难德龙调伏论
Ekasmiṃ kira samaye anāthapiṇḍiko gahapati bhagavato dhammadesanaṃ sutvā ‘‘sve, bhante, pañcahi bhikkhusatehi saddhiṃ amhākaṃ gehe bhikkhaṃ gaṇhathā’’ti nimantetvā pakkami. Bhagavā adhivāsetvā taṃdivasāvasesaṃ rattibhāgañca vītināmetvā paccūsasamaye dasasahassilokadhātuṃ olokesi. Athassa nāma nāgarājā ñāṇamukhe āpāthamāgacchi. Bhagavā ‘‘ayaṃ nāgarājā mayhaṃ ñāṇamukhe āpāthamāgacchi, atthi nu kho assa upanissayo’’ti āvajjento ‘‘ayaṃ micchādiṭṭhiko tīsu ratanesu appasannoti disvā ko nu kho imaṃ micchādiṭṭhito viveceyyā’’ti āvajjento mahāmoggallānattheraṃ addasa.
据说,一时,阿那他宾地咖居士听闻世尊说法后,邀请说:「世尊,明天请与五百比库一起在我家受食」,然后离去。世尊默许后,度过那天的剩余时间和夜晚,在黎明时观察十千世界。那时,有一位龙王进入他的智见之门。世尊作意:「这位龙王进入我的智见之门,他有近因吗?」见到「这位是邪见者,对三宝不信」后,作意「谁能使他从邪见中脱离?」,见到大摩嘎剌那长老。
Tato pabhātāya rattiyā sarīrapaṭijagganaṃ katvā āyasmantaṃ ānandaṃ āmantesi – ‘‘ānanda, pañcannaṃ bhikkhusatānaṃ ārocehi tathāgato devacārikaṃ gacchatī’’ti. Taṃ divasañca nandopanandassa āpānabhūmiṃ sajjayiṃsu. So dibbaratanapallaṅke dibbena setacchattena dhāriyamānena tividhanāṭakehi ceva nāgaparisāya ca parivuto dibbabhājanesu upaṭṭhāpitaṃ annapānavidhiṃ olokayamāno nisinno hoti. Atha bhagavā yathā nāgarājā passati, tathā katvā tassa vitānamatthakeneva pañcahi bhikkhusatehi saddhiṃ tāvatiṃsadevalokābhimukho pāyāsi.
然后,在那夜过后,做了身体的护理,告诉具寿阿难:「阿难,告诉五百比库,如来要去天界游行」。那天,他们为难陀乌巴难陀准备了饮食处。他坐在天宝座上,由天白伞覆盖,被三种舞者和龙众围绕,观看在天器皿中准备的饮食方式。那时,世尊以龙王能看见的方式,仅以帐篷的高度,与五百比库一起向三十三天界出发。
Tena kho pana samayena nandopanandassa nāgarājassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘ime hi nāma muṇḍakā samaṇakā amhākaṃ uparūparibhavanena devānaṃ tāvatiṃsānaṃ bhavanaṃ pavisantipi nikkhamantipi, na dāni ito paṭṭhāya imesaṃ amhākaṃ matthake pādapaṃsuṃ okirantānaṃ gantuṃ dassāmī’’ti uṭṭhāya sinerupādaṃ gantvā taṃ attabhāvaṃ vijahitvā sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā tāvatiṃsabhavanaṃ avakujjena phaṇena gahetvā adassanaṃ gamesi.
尔时,难陀乌巴难陀龙王生起这样的恶见:「这些剃头的沙门们,竟然从我们的上方进入和离开三十三天的住处,从今以后,我不会让他们在我头上撒脚尘而行」,起身前往须弥山脚,舍弃那个身体,以身体七次缠绕须弥山,在上方张开颈部,以倒转的颈部遮住三十三天的住处,使之不可见。
Atha kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca ‘‘pubbe, bhante, imasmiṃ padese ṭhito sineruṃ passāmi, sineruparibhaṇḍaṃ passāmi, tāvatiṃsaṃ passāmi, vejayantaṃ passāmi, vejayantassa pāsādassa upari dhajaṃ passāmi. Ko nu kho, bhante, hetu ko paccayo, yaṃ etarahi neva sineruṃ passāmi…pe… na vejayantassa pāsādassa upari dhajaṃ passāmī’’ti. ‘‘Ayaṃ, raṭṭhapāla, nandopanando nāma nāgarājā tumhākaṃ kupito sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇena paṭicchādetvā andhakāraṃ katvā ṭhito’’ti. ‘‘Damemi naṃ, bhante’’ti. Na bhagavā anujāni. Atha kho āyasmā bhaddiyo āyasmā rāhuloti anukkamena sabbepi bhikkhū uṭṭhahiṃsu. Na bhagavā anujāni.
那时,具寿拉他巴喇对世尊说:「世尊,以前我站在这个地方,看见须弥山,看见须弥山周围,看见三十三天,看见韦佳亚塔,看见韦佳亚塔宫殿上的旗帜。世尊,什么是因,什么是缘,现在我既不见须弥山……也不见韦佳亚塔宫殿上的旗帜?」「拉他巴喇,这位名叫难陀乌巴难陀的龙王对你们发怒,以身体七次缠绕须弥山,在上方以颈部遮盖,造成黑暗而站立」。「世尊,我来调伏他」。世尊不允许。那时,具寿跋地亚、具寿拉胡喇等,依次所有比库都起身。世尊不允许。
Avasāne mahāmoggallānatthero ‘‘ahaṃ, bhante, damemi na’’nti āha. ‘‘Damehi moggallānā’’ti bhagavā anujāni. Thero attabhāvaṃ vijahitvā mahantaṃ nāgarājavaṇṇaṃ abhinimminitvā nandopanandaṃ cuddasakkhattuṃ bhogehi parikkhipitvā tassa phaṇamatthake attano phaṇaṃ ṭhapetvā sinerunā saddhiṃ abhinippīḷesi. Nāgarājā padhūmāyi. Theropi na tuyhaṃyeva sarīre dhūmo atthi, mayhampi atthīti padhūmāyi. Nāgarājassa dhūmo theraṃ na bādhati. Therassa pana dhūmo nāgarājānaṃ bādhati. Tato nāgarājā pajjali. Theropi na tuyhaṃyeva sarīre aggi atthi, mayhampi atthīti pajjali. Nāgarājassa tejo theraṃ na bādhati. Therassa pana tejo nāgarājānaṃ bādhati. Nāgarājā ayaṃ maṃ sinerunā abhinippīḷetvā dhūmāyati ceva pajjalati cāti cintetvā ‘‘bho tvaṃ kosī’’ti paṭipucchi. ‘‘Ahaṃ kho, nanda, moggallāno’’ti. ‘‘Bhante, attano bhikkhubhāvena tiṭṭhāhī’’ti.
最后,大摩嘎剌那长老说:「世尊,我来调伏他」。世尊允许:「摩嘎剌那,调伏他」。长老舍弃身体,化作大龙王的形相,十四次以身体缠绕难陀乌巴难陀,将自己的颈部放在他的颈部上,连同须弥山一起压迫。龙王冒烟。长老也「不只你的身体有烟,我也有」而冒烟。龙王的烟不恼害长老。但长老的烟恼害龙王。然后龙王燃烧。长老也「不只你的身体有火,我也有」而燃烧。龙王的火不恼害长老。但长老的火恼害龙王。龙王想「这位压迫我连同须弥山,又冒烟又燃烧」,问:「尊者,你是谁?」「难陀,我是摩嘎剌那」。「世尊,请以您的比库身份住」。
Thero taṃ attabhāvaṃ vijahitvā tassa dakkhiṇakaṇṇasotena pavisitvā vāmakaṇṇasotena nikkhami , vāmakaṇṇasotena pavisitvā dakkhiṇakaṇṇasotena nikkhami, tathā dakkhiṇanāsasotena pavisitvā vāmanāsasotena nikkhami, vāmanāsasotena pavisitvā dakkhiṇanāsasotena nikkhami. Tato nāgarājā mukhaṃ vivari. Thero mukhena pavisitvā antokucchiyaṃ pācīnena ca pacchimena ca caṅkamati. Bhagavā ‘‘moggallāna, manasikarohi mahiddhiko esa nāgo’’ti āha. Thero ‘‘mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tiṭṭhatu, bhante, nandopanando, ahaṃ nandopanandasadisānaṃ nāgarājānaṃ satampi sahassampi satasahassampi dameyya’’nti āha.
长老舍弃那个身体,从他的右耳孔进入,从左耳孔出来,从左耳孔进入,从右耳孔出来,同样从右鼻孔进入,从左鼻孔出来,从左鼻孔进入,从右鼻孔出来。然后龙王张开口。长老从口进入,在腹内东西方经行。世尊说:「摩嘎剌那,作意,这是大神通的龙」。长老说:「世尊,我的四神足已修习、已多修、已作为乘、已作为基础、已实行、已熟练、已善精勤。世尊,且不说难陀乌巴难陀,我能调伏一百、一千、十万个像难陀乌巴难陀这样的龙王」。
Nāgarājā cintesi ‘‘pavisanto tāva me na diṭṭho, nikkhamanakāle dāni naṃ dāṭhantare pakkhipitvā saṅkhādissāmī’’ti cintetvā nikkhama bhante, mā maṃ antokucchiyaṃ aparāparaṃ caṅkamanto bādhayitthāti āha. Thero nikkhamitvā bahi aṭṭhāsi. Nāgarājā ayaṃ soti disvā nāsavātaṃ vissajji. Thero catutthaṃ jhānaṃ samāpajji. Lomakūpampissa vāto cāletuṃ nāsakkhi. Avasesā bhikkhū kira ādito paṭṭhāya sabbapāṭihāriyāni kātuṃ sakkuṇeyyuṃ, imaṃ pana ṭhānaṃ patvā evaṃ khippanisantino hutvā samāpajjituṃ na sakkhissantīti tesaṃ bhagavā nāgarājadamanaṃ nānujāni.
龙王想:「进入时我没看见,现在出来时我要把他夹在牙齿间压碎」,想着「世尊,请出来,不要在腹内一再经行恼害我」而说。长老出来后站在外面。龙王看见「这是他」,放出鼻息。长老证入第四禅那。风连他的毛孔都不能动摇。据说其余的比库从开始就能做所有的神变,但到达这个阶段时,不能如此快速地入定而证入,因此世尊不允许他们调伏龙王。
Nāgarājā ‘‘ahaṃ imassa samaṇassa nāsavātena lomakūpampi cāletuṃ nāsakkhiṃ, mahiddhiko samaṇo’’ti cintesi. Thero attabhāvaṃ vijahitvā supaṇṇarūpaṃ abhinimminitvā supaṇṇavātaṃ dassento nāgarājānaṃ anubandhi. Nāgarājā taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇaṃ abhinimminitvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti vadanto therassa pāde vandi. Thero ‘‘satthā, nanda, āgato, ehi gamissāmā’’ti nāgarājānaṃ damayitvā nibbisaṃ katvā gahetvā bhagavato santikaṃ agamāsi. Nāgarājā bhagavantaṃ vanditvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti āha. Bhagavā ‘‘sukhī hohi, nāgarājā’’ti vatvā bhikkhusaṅghaparivuto anāthapiṇḍikassa nivesanaṃ agamāsi.
龙王思惟:「我以鼻息之风连此沙门的一个毛孔也不能动摇,此沙门具大神通。」长老舍弃自身,化作金翅鸟形,示现金翅鸟之风,追逐龙王。龙王舍弃那身,化作学童之相,说「尊者,我归依您」,礼敬长老之足。长老说「难陀,导师已来,来,我们去吧」,调伏龙王,使之欢喜,带着前往世尊之处。龙王礼敬世尊后说「尊者,我归依您」。世尊说「龙王,愿你安乐」后,由比库僧团围绕,前往阿那他宾地咖的住所。
Anāthapiṇḍiko ‘‘kiṃ, bhante, atidivā āgatatthā’’ti āha. Moggallānassa ca nandopanandassa ca saṅgāmo ahosīti. Kassa, bhante, jayo, kassa parājayoti. Moggallānassa jayo, nandassa parājayoti. Anāthapiṇḍiko ‘‘adhivāsetu me, bhante, bhagavā sattāhaṃ ekapaṭipāṭiyā bhattaṃ, sattāhaṃ therassa sakkāraṃ karissāmī’’ti vatvā sattāhaṃ buddhapamukhānaṃ pañcannaṃ bhikkhusatānaṃ mahāsakkāraṃ akāsi. Iti imaṃ imasmiṃ nandopanandadamane kataṃ mahantaṃ attabhāvaṃ sandhāyetaṃ vuttaṃ ‘‘yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā’’ti. Evaṃ vuttepi bhikkhū upādiṇṇakaṃ nissāya anupādiṇṇakameva vaḍḍhatīti āhaṃsu. Ayameva cettha yutti.
阿那他宾地咖说「尊者,为何今日来迟?」「摩嘎喇那与难陀乌巴难陀有战斗。」「尊者,谁胜,谁败?」「摩嘎喇那胜,难陀败。」阿那他宾地咖说「尊者,请世尊接受我七日连续的食物,我将七日供养长老」,七日对以佛陀为首的五百比库作大供养。如是关于此难陀乌巴难陀之调伏所作的大身,连结此而说「当他作大身时,他成为大的,如大摩嘎喇那长老」。即使如此说,诸比库说「依于所取而增长无取」。此处正是此理。
So evaṃ katvā na kevalaṃ candimasūriye parāmasati. Sace icchati pādakathalikaṃ katvā pāde ṭhapeti, pīṭhaṃ katvā nisīdati, mañcaṃ katvā nipajjati, apassenaphalakaṃ katvā apassayati. Yathā ca eko, evaṃ aparopi. Anekesupi hi bhikkhusatasahassesu evaṃ karontesu tesañca ekamekassa tatheva ijjhati. Candimasūriyānañca gamanampi ālokakaraṇampi tatheva hoti. Yathā hi pātisahassesu udakapūresu sabbapātīsu ca candamaṇḍalāni dissanti. Pākatikameva ca candassa gamanaṃ ālokakaraṇañca hoti. Tathūpamametaṃ pāṭihāriyaṃ.
他如此作后,不仅触及日月。若他愿意,作为足踏板而立足其上,作为座而坐,作为床而卧,作为靠背而倚靠。如一人,另一人也如是。确实在许多比库十万众如此作时,对他们每一个都如此成就。日月之行走与发光也如是。正如在千个水钵中,在所有钵中都见月轮。月之行走与发光也是平常的。此神变如此譬喻。
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ti brahmalokampi paricchedaṃ katvā. ti tattha brahmaloke kāyena attano vasaṃ vatteti. Tassattho pāḷiṃ anugantvā veditabbo. Ayañhettha pāḷi –
「乃至梵天界也作限定。」于彼梵天界以身行使自在。其义应随文而知。此处之文是——
‘‘Yāva brahmalokāpi kāyena vasaṃ vattetīti. Sace so iddhimā cetovasippatto brahmalokaṃ gantukāmo hoti, dūrepi santike adhiṭṭhāti santike hotūti, santike hoti. Santikepi dūre adhiṭṭhāti dūre hotūti, dūre hoti. Bahukampi thokanti adhiṭṭhāti thokaṃ hotūti, thokaṃ hoti. Thokampi bahukanti adhiṭṭhāti bahukaṃ hotūti, bahukaṃ hoti. Dibbena cakkhunā tassa brahmuno rūpaṃ passati. Dibbāya sotadhātuyā tassa brahmuno saddaṃ suṇāti. Cetopariyañāṇena tassa brahmuno cittaṃ pajānāti. Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṃ gantukāmo hoti, kāyavasena cittaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti, kāyavasena cittaṃ pariṇāmetvā kāyavasena cittaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṃ gacchati. Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṃ gantukāmo hoti, cittavasena kāyaṃ pariṇāmeti, cittavasena kāyaṃ adhiṭṭhāti. Cittavasena kāyaṃ pariṇāmetvā cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṃ gacchati. So tassa brahmuno purato rūpaṃ abhinimmināti manomayaṃ sabbaṅgapañcaṅgiṃ ahīnindriyaṃ. Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati. Sace so iddhimā tiṭṭhati, nisīdati, seyyaṃ kappeti, nimmitopi tattha seyyaṃ kappeti. Sace so iddhimā dhūmāyati, pajjalati, dhammaṃ bhāsati, pañhaṃ pucchati, pañhaṃ puṭṭho vissajjeti, nimmitopi tattha pañhaṃ puṭṭho vissajjeti. Sace so iddhimā tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati, nimmitopi tattha tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati. Yaṃ yadeva hi so iddhimā karoti, taṃ tadeva nimmito karotī’’ti (paṭi. ma. 3.12).
「『乃至梵天界以身行使自在』:若彼具神通、心自在者欲往梵天界,即使远也决意为近『愿成为近』,即成为近。即使近也决意为远『愿成为远』,即成为远。即使多也决意为少『愿成为少』,即成为少。即使少也决意为多『愿成为多』,即成为多。以天眼见彼梵天之色。以天耳界闻彼梵天之声。以他心智了知彼梵天之心。若彼具神通、心自在者欲以可见之身往梵天界,以身之力转变心,以身之力决意心,以身之力转变心、以身之力决意心后,入于乐想与轻想,以可见之身往梵天界。若彼具神通、心自在者欲以不可见之身往梵天界,以心之力转变身,以心之力决意身。以心之力转变身、以心之力决意身后,入于乐想与轻想,以不可见之身往梵天界。他在彼梵天面前化作色身——意所成的、一切肢体具足、诸根无缺的。若彼具神通者行走,所化者也在那里行走。若彼具神通者站立、坐、卧,所化者也在那里卧。若彼具神通者冒烟、燃烧、说法、问问题、被问而解答,所化者也在那里被问而解答。若彼具神通者与彼梵天一起站立、交谈、进入讨论,所化者也在那里与彼梵天一起站立、交谈、进入讨论。确实彼具神通者作什么,所化者也作那个。」
Tattha ti pādakajjhānato vuṭṭhāya dūre devalokaṃ vā brahmalokaṃ vā āvajjati santike hotūti. Āvajjitvā parikammaṃ katvā puna samāpajjitvā ñāṇena adhiṭṭhāti santike hotūti, santike hoti. Esa nayo sesapadesupi.
其中「远」:从基础禅那出定后,作意远处的天界或梵天界「愿成为近」。作意后作准备,再入定后以智决意「愿成为近」,即成为近。此理在其余诸句也是。
Tattha ko dūraṃ gahetvā santikaṃ akāsīti? Bhagavā. Bhagavā hi yamakapāṭihāriyāvasāne devalokaṃ gacchanto yugandharañca sineruñca santike katvā pathavītalato ekapādaṃ yugandhare patiṭṭhapetvā dutiyaṃ sinerumatthake ṭhapesi. Añño ko akāsi? Mahāmoggallānatthero. Thero hi sāvatthito bhattakiccaṃ katvā nikkhantaṃ dvādasayojanikaṃ parisaṃ tiṃsayojanaṃ saṅkassanagaramaggaṃ saṅkhipitvā taṅkhaṇaññeva sampāpesi.
其中谁取远而作近?世尊。世尊在双神变结束时往天界,使由干达拉山与须弥山成为近,从地面一足立于由干达拉山,第二足置于须弥山顶。另有谁作?大摩嘎喇那长老。长老从沙瓦提作食事后出来,将十二由旬的众会缩短三十由旬的桑咖沙那城道路,即刻使到达。
Apica tambapaṇṇidīpe pi akāsi. Dubbhikkhasamaye kira therassa santikaṃ pātova satta bhikkhusatāni āgamaṃsu. Thero ‘‘mahā bhikkhusaṅgho kuhiṃ bhikkhācāro bhavissatī’’ti cintento sakalatambapaṇṇidīpe adisvā ‘‘paratīre pāṭaliputte bhavissatī’’ti disvā bhikkhū pattacīvaraṃ gāhāpetvā ‘‘ethāvuso, bhikkhācāraṃ gamissāmā’’ti pathaviṃ saṅkhipitvā pāṭaliputtaṃ gato. Bhikkhū ‘‘kataraṃ, bhante, imaṃ nagara’’nti pucchiṃsu. Pāṭaliputtaṃ, āvusoti. Pāṭaliputtaṃ nāma dūre bhanteti. Āvuso, mahallakattherā nāma dūrepi gahetvā santike karontīti. Mahāsamuddo kuhiṃ, bhanteti? Nanu, āvuso, antarā ekaṃ nīlamātikaṃ atikkamitvā āgatatthāti? Āma, bhante. Mahāsamuddo pana mahantoti. Āvuso, mahallakattherā nāma mahantampi khuddakaṃ karontīti.
又在咖兰巴岛也作。据说饥馑时,清晨七百比库来到长老之处。长老思惟「大比库僧团在何处有乞食?」在整个咖兰巴岛未见,见「在对岸巴嗒厘子城将有」,使诸比库取钵衣后说「来,诸友,我们去乞食」,缩短大地而往巴嗒厘子城。诸比库问「尊者,这是哪个城?」「诸友,巴嗒厘子城。」「尊者,巴嗒厘子城名为远。」「诸友,大长老们名为取远而作近。」「尊者,大海在何处?」「诸友,岂非中间越过一蓝色泥土而来?」「是的,尊者。」「然而大海是大的。」「诸友,大长老们名为使大的也成为小的。」
Yathā cāyaṃ, evaṃ pi sāyanhasamaye nhāyitvā katuttarāsaṅgo mahābodhiṃ vandissāmīti citte uppanne santike akāsi.
如此,在傍晚时分沐浴后,穿上上衣,心中生起「我将礼敬大菩提树」之念时,他使近成为近。
Santikaṃ pana gahetvā ko dūramakāsīti? Bhagavā. Bhagavā hi attano ca aṅgulimālassa (ma. ni. 2.348) ca antaraṃ santikampi dūramakāsīti.
取了近之后,谁使远成为近呢?世尊。因为世尊使自己与盎古利马喇之间的近也成为远。
Atha ko bahukaṃ thokaṃ akāsīti? . Rājagahe kira nakkhattadivase pañcasatā kumāriyo candapūve gahetvā nakkhattakīḷanatthāya gacchantiyo bhagavantaṃ disvā kiñci nādaṃsu. Pacchato āgacchantaṃ pana theraṃ disvā amhākaṃ thero eti pūvaṃ dassāmāti sabbā pūve gahetvā theraṃ upasaṅkamiṃsu. Thero pattaṃ nīharitvā sabbaṃ ekapattapūramattamakāsi. Bhagavā theraṃ āgamayamāno purato nisīdi. Thero āharitvā bhagavato adāsi.
那么,谁使多成为少呢?据说在王舍城的星宿日,五百位少女拿着月饼,前往游戏星宿时,见到世尊却没有给任何东西。但见到后来的长老,说「我们的长老来了,让我们给饼吧」,所有人拿着饼接近长老。长老取出钵,使全部成为仅一钵饼的量。世尊等待长老,坐在前面。长老拿来给世尊。
pana thokaṃ bahukamakāsi, bhagavā. Mahākassapatthero kira sattāhaṃ samāpattiyā vītināmetvā daliddasaṅgahaṃ karonto kākavaliyassa nāma duggatamanussassa gharadvāre aṭṭhāsi. Tassa jāyā theraṃ disvā patino pakkaṃ aloṇambilayāguṃ patte ākiri. Thero taṃ gahetvā bhagavato hatthe ṭhapesi. Bhagavā mahābhikkhusaṅghassa pahonakaṃ katvā adhiṭṭhāsi. Ekapattena ābhatā sabbesaṃ pahosi. Kākavaliyopi sattame divase seṭṭhiṭṭhānaṃ alatthāti.
长老使少成为多,世尊。据说大咖沙巴长老从定中出来七天后,为了摄受贫穷者,站在名叫咖咖瓦利亚的贫困者的家门口。他的妻子见到长老,将丈夫煮的无盐无酸的粥倒入钵中。长老拿着那个放在世尊手中。世尊决意使之足够大比库僧团。一钵所带来的足够所有人。咖咖瓦利亚也在第七天获得了富翁的地位。
Na kevalañca thokassa bahukaraṇaṃ, madhuraṃ amadhuraṃ, amadhuraṃ madhurantiādīsupi yaṃ yaṃ icchati, sabbaṃ iddhimato ijjhati. Tathā hi nāma sambahule bhikkhū piṇḍāya caritvā sukkhabhattameva labhitvā gaṅgātīre nisīditvā paribhuñjamāne disvā gaṅgāya udakaṃ sappimaṇḍanti adhiṭṭhahitvā sāmaṇerānaṃ saññaṃ adāsi. Te thālakehi āharitvā bhikkhusaṅghassa adaṃsu. Sabbe madhurena sappimaṇḍena bhuñjiṃsūti.
不仅是使少成为多,在甜的成为不甜的、不甜的成为甜的等等中,具神通者想要什么,一切都成就。如此,据说众多比库行乞后,仅得到干饭,坐在恒河岸边受用时,见到后决意恒河的水为酥油汁,给沙玛内拉们作标记。他们用碗拿来给比库僧团。所有人都以甜美的酥油汁受用。
ti idheva ṭhito ālokaṃ vaḍḍhetvā tassa brahmuno rūpaṃ passati. Idheva ca ṭhito sabbaṃ tassa bhāsato saddaṃ suṇāti. Cittaṃ pajānāti. ti karajakāyassa vasena cittaṃ pariṇāmeti. Pādakajjhānacittaṃ gahetvā kāye āropeti. Kāyānugatikaṃ karoti dandhagamanaṃ. Kāyagamanaṃ hi dandhaṃ hoti. ti pādakajjhānārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamati pavisati phasseti sampāpuṇāti. nāma upekkhāsampayuttasaññā. Upekkhā hi santaṃ sukhanti vuttā. Sāyeva ca saññā nīvaraṇehi ceva vitakkādīhi paccanīkehi ca vimuttattā tipi veditabbā. Taṃ okkantassa panassa karajakāyopi tūlapicu viya sallahuko hoti. So evaṃ vāyukkhittatūlapicunā viya sallahukena dissamānena kāyena brahmalokaṃ gacchati. Evaṃ gacchanto ca sace icchati pathavīkasiṇavasena ākāse maggaṃ nimminitvā padasā gacchati. Sace icchati vāyokasiṇavasena vāyuṃ adhiṭṭhahitvā tūlapicu viya vāyunā gacchati. Apica gantukāmatā eva ettha pamāṇaṃ. ‘‘Sati hi gantukāmatāya’’ evaṃ katacittādhiṭṭhāno adhiṭṭhānavegukkhittova so issāsakhittasaro viya dissamāno gacchati.
「在此处站立」,增强光明后,看见那位梵天的色。在此处站立,听到他所说的一切声音。了知心。「借身之力」,依借来的身转变心。取足处禅那心,置于身中。使身随行,缓慢行走。因为身的行走是缓慢的。「足处禅那所缘」,以神通心俱生的乐想与轻想进入、到达、触及、获得。「寂静想」名为舍俱想。因为舍被说为寂静乐。那想因为从诸盖、寻等对治法解脱,也应知为「寂静」。对于进入那个的他,借来的身也如棉絮般轻快。他以如此如风吹棉絮般轻快的可见身前往梵天界。如此前往时,若他想要,依地遍之力在空中造作道路,以足步行走。若他想要,依风遍之力决意风,如棉絮般被风带去。而且,想要前往本身就是这里的标准。「因为有想要前往时」,如此作心决意,被决意之力推动,如被弓射出的箭般可见地前往。
ti kāyaṃ gahetvā citte āropeti. Cittānugatikaṃ karoti sīghagamanaṃ. Cittagamanaṃ hi sīghaṃ hoti. ti rūpakāyārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamatīti. Sesaṃ vuttanayeneva veditabbaṃ. Idaṃ pana cittagamanameva hoti. Evaṃ adissamānena kāyena gacchanto panāyaṃ kiṃ tassa adhiṭṭhānacittassa uppādakkhaṇe gacchati, udāhu ṭhitikkhaṇe bhaṅgakkhaṇe vāti vutte tīsupi khaṇesu gacchatīti thero āha. Kiṃ pana so sayaṃ gacchati nimmitaṃ pesetīti. Yathāruci karoti. Idha panassa sayaṃ gamanameva āgataṃ.
「取身」,置于心中。使心随行,快速行走。因为心的行走是快速的。「色身所缘」,以神通心俱生的乐想与轻想进入。其余应以所说之理了知。但这仅是心行。以如此不可见的身前往时,这个是在那决意心的生起刹那前往,还是在住立刹那或灭尽刹那呢?被问时,长老说在三个刹那都前往。那么,他自己前往还是派遣所化呢?随意而作。但这里说的是他自己前往。
nti adhiṭṭhānamanena nimmitattā manomayaṃ. nti idaṃ cakkhusotādīnaṃ saṇṭhānavasena vuttaṃ. Nimmitarūpe pana pasādo nāma natthi. Sace iddhimā caṅkamati nimmitopi tattha caṅkamatītiādi sabbaṃ sāvakanimmitaṃ sandhāya vuttaṃ. Buddhanimmito pana yaṃ yaṃ bhagavā karoti, taṃ tampi karoti. Bhagavato rucivasena aññampi karotīti. Ettha ca yaṃ so iddhimā idheva ṭhito dibbena cakkhunā rūpaṃ passati, dibbāya sotadhātuyā saddaṃ suṇāti, cetopariyañāṇena cittaṃ pajānāti, na ettāvatā kāyena vasaṃ vatteti. Yampi so idheva ṭhito tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati, ettāvatāpi na kāyena vasaṃ vatteti. Yampissa dūrepi santike adhiṭṭhātītiādikaṃ adhiṭṭhānaṃ, ettāvatāpi na kāyena vasaṃ vatteti. Yampi so dissamānena vā adissamānena vā kāyena brahmalokaṃ gacchati, ettāvatāpi na kāyena vasaṃ vatteti. Yañca kho so tassa brahmuno purato rūpaṃ abhinimminātītiādinā nayena vuttavidhānaṃ āpajjati, ettāvatā kāyena vasaṃ vatteti nāmaṃ. Sesaṃ panettha kāyena vasaṃ vattanāya pubbabhāgadassanatthaṃ vuttanti ayaṃ tāva adhiṭṭhānā iddhi.
「决意」,因为由此所化,故为意所成。「此」,依眼、耳等的形状而说。但在所化色中,没有名为净色的。若具神通者经行,所化者也在那里经行等等,一切是关于声闻所化而说。但佛陀的所化者,世尊作什么,那个也作那个。也随世尊的意愿作其他的。在此,那具神通者在此处站立,以天眼见色,以天耳界听声音,以他心智了知心,到此为止不是以身行使自在。即使他在此处站立,与那位梵天一起站立、交谈、进入讨论,到此为止也不是以身行使自在。即使他的「远也决意为近」等决意,到此为止也不是以身行使自在。即使他以可见或不可见的身前往梵天界,到此为止也不是以身行使自在。但他在那位梵天面前化作色等以所说方式的规定,到此为止才名为以身行使自在。但这里其余的是为了显示以身行使自在的前分而说。这首先是决意神通。
§398
pana manomayāya ca idaṃ nānākaraṇaṃ. Vikubbanaṃ tāva karontena ‘‘so pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā dasseti, supaṇṇavaṇṇaṃ vā dasseti, asuravaṇṇaṃ vā dasseti, indavaṇṇaṃ vā dasseti, devavaṇṇaṃ vā dasseti, brahmavaṇṇaṃ vā dasseti, samuddavaṇṇaṃ vā dasseti, pabbatavaṇṇaṃ vā dasseti, sīhavaṇṇaṃ vā dasseti, byagghavaṇṇaṃ vā dasseti, dīpivaṇṇaṃ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṃ dassetī’’ti (paṭi. ma. 3.13) evaṃ vuttesu kumārakavaṇṇādīsu yaṃ yaṃ ākaṅkhati, taṃ taṃ adhiṭṭhātabbaṃ. Adhiṭṭhahantena ca pathavīkasiṇādīsu aññatarārammaṇato abhiññāpādakajjhānato vuṭṭhāya attano kumārakavaṇṇo āvajjitabbo. Āvajjitvā parikammāvasāne puna samāpajjitvā vuṭṭhāya evarūpo nāma kumārako homīti adhiṭṭhātabbaṃ. Saha adhiṭṭhānacittena kumārako hoti devadatto viya (cūḷava. 333). Esa nayo sabbattha.
然而,与意所成身的差别是这样的:首先,行变化者「他舍弃本来的色相而显示童子色相,或显示龙色相,或显示金翅鸟色相,或显示阿苏拉色相,或显示萨咖色相,或显示天色相,或显示梵天色相,或显示海色相,或显示山色相,或显示狮子色相,或显示虎色相,或显示豹色相,或显示象,或显示马,或显示车,或显示步兵,或显示种种军阵」,如此所说的童子色相等中,应决意他所希求的任何色相。决意者从地遍等任一所缘的神通基础禅那出定后,应作意自己的童子色相。作意后,在遍作的终了,再入定后出定,应决意「我成为如此这般的童子」。随着决意心,他成为童子,如天授一样。此方法在一切处都相同。
tiādi panettha bahiddhāpi hatthiādidassanavasena vuttaṃ. Tattha hatthī homīti anadhiṭṭhahitvā hatthī hotūti adhiṭṭhātabbaṃ, assādīsupi eseva nayoti. Ayaṃ vikubbanā iddhi.
然而,在此等处,依显示象等的方式,也说于外。在那里,不应决意「我是象」,而应决意「愿成为象」,在马等也是此方法。这是变化神通。
§399
kātukāmo pana pādakajjhānato vuṭṭhāya kāyaṃ tāva āvajjitvā vuttanayeneva susiro hotūti adhiṭṭhāti, susiro hoti. Athassa abbhantare aññaṃ kāyaṃ āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, tassa abbhantare añño kāyo hotūti. So taṃ muñjamhā īsikaṃ viya kosiyā asiṃ viya karaṇḍāya ahiṃ viya ca abbāhati . Tena vuttaṃ ‘‘idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi puriso muñjamhā īsikaṃ pavāheyya, tassa evamassa ayaṃ muñjo ayaṃ īsikā , añño muñjo aññā īsikā, muñjamhātveva īsikā pavāḷhā’’tiādi (paṭi. ma. 3.14). Ettha ca yathā īsikādayo muñjādīhi sadisā honti, evaṃ manomayarūpaṃ iddhimatāsadisameva hotīti dassanatthaṃ etā upamā vuttāti. Ayaṃ manomayā iddhi.
然而,欲行意所成身者,从基础禅那出定后,首先作意身,依前述方法决意「愿成为有孔的」,即成为有孔的。然后,作意其内部的另一身,作遍作后,依前述方法决意,在其内部有另一身。他如从芦苇抽出芦苇芯,如从鞘抽出剑,如从笼抽出蛇一样,抽出那身。因此说:「于此,比库从此身化作另一身,有色的、意所成的、具一切肢节、诸根无缺的。譬如有人从芦苇抽出芦苇芯,他如此想:『这是芦苇,这是芦苇芯,芦苇是一,芦苇芯是另一,芦苇芯是从芦苇抽出的』」等。在此,为了显示如芦苇芯等与芦苇等相似,如是意所成色与具神通者相似,故说此等譬喻。这是意所成身神通。
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Dvādasamo paricchedo. · 第十二章