13. Abhiññāniddeso13. 神通分别
13. Abhiññāniddeso13. 神通分别
Dibbasotadhātukathā天耳界论
§400
Idāni dibbasotadhātuyā niddesakkamo anuppatto. Tattha tato parāsu ca tīsu abhiññāsu tiādīnaṃ (dī. ni. 1.240 ādayo) attho vuttanayeneva veditabbo. Sabbattha pana visesamattameva vaṇṇayissāma. Tatra ti ettha dibbasadisattā dibbā. Devānaṃ hi sucaritakammanibbattā pittasemharuhirādīhi apalibuddhā upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthā dibbapasādasotadhātu hoti. Ayañcāpi imassa bhikkhuno vīriyabhāvanābalanibbattā ñāṇasotadhātu tādisāyevāti dibbasadisattā dibbā. Apica dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbā. Savanaṭṭhena nijjīvaṭṭhena ca sotadhātu. Sotadhātukiccakaraṇena ca sotadhātu viyātipi sotadhātu. Tāya dibbāya sotadhātuyā.
现在到了分别论天耳界的次第。在此,以及其后的三种神通中,「如是」等(长部1.240等)的意义应以已说的方式来理解。但在一切处我们将只分别论差别之处。在此,「天」(dibba)是因为类似天的。因为诸天由于善行业所生,不被胆汁、痰、血等所障碍,由于远离诸烦恼而清净,即使对远处的所缘也能够领受,具有天净耳界。而这位比库的智耳界也是由精进修习力所生,正如那样,所以因类似天而称为「天」。再者,因为依天住而获得,以及因为自己依止于天住,所以称为「天」。以听闻之义、以命根之义而称为「耳界」。以及因为作耳界之作用,所以虽非耳界也称为「耳界」。以那天耳界。
ti parisuddhāya nirupakkilesāya. ti manussūpacāraṃ atikkamitvā saddasavanena mānusikaṃ maṃsasotadhātuṃ atikkantāya vītivattitvā ṭhitāya. ti dve sadde suṇāti. Katame dve? Dibbe ca mānuse ca, devānañca manussānañca saddeti vuttaṃ hoti. Etena padesapariyādānaṃ veditabbaṃ. ti ye saddā dūre paracakkavāḷepi ye ca santike antamaso sadehasannissitapāṇakasaddāpi, te suṇātīti vuttaṃ hoti. Etena nippadesapariyādānaṃ veditabbaṃ.
「清净的」是无烦恼的。「超越人的」是超越人的范围,以听闻声音而超越人的肉耳界,已超越而住立。「听闻两种声音」。哪两种?天的和人的,即诸天的和诸人的声音,这是所说的意思。由此应知部分的摄取。「远的」是指远至其他世界的声音,「近的」是指近至依止于自身的生物之声,他听闻这些,这是所说的意思。由此应知无部分的摄取。
Kathaṃ panāyaṃ uppādetabbāti? Tena bhikkhunā abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammasamādhicittena paṭhamataraṃ pakatisotapathe dūre oḷāriko araññe sīhādīnaṃ saddo āvajjitabbo. Vihāre ghaṇḍisaddo, bherisaddo, saṅkhasaddo, sāmaṇeradaharabhikkhūnaṃ sabbathāmena sajjhāyantānaṃ sajjhāyanasaddo, pakatikathaṃ kathentānaṃ ‘‘kiṃ bhante, kimāvuso’’tiādisaddo, sakuṇasaddo, vātasaddo, padasaddo, pakkuthitaudakassa cicciṭāyanasaddo, ātape sussamānatālapaṇṇasaddo, kunthakipillikādisaddoti evaṃ sabboḷārikato pabhuti yathākkamena sukhumasaddā āvajjitabbā. Tena puratthimāya disāya saddānaṃ saddanimittaṃ manasikātabbaṃ. Pacchimāya, uttarāya, dakkhiṇāya, heṭṭhimāya, uparimāya disāya, puratthimāya anudisāya, pacchimāya, uttarāya, dakkhiṇāya anudisāya saddānaṃ saddanimittaṃ manasikātabbaṃ. Oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasikātabbaṃ. Tassa te saddā pākatikacittassāpi pākaṭā honti. Parikammasamādhicittassa pana ativiya pākaṭā.
但这如何生起呢?那位比库应证入神通基础禅那,出定后,以预作定心首先应对自然耳道中远处的粗显声音作意,在森林中狮子等的声音。在寺院中钟声、鼓声、螺声、沙玛内拉和年轻比库们全力诵习的诵习声、说平常话的「什么,尊者,什么,贤友」等声、鸟声、风声、脚步声、沸腾水的嘶嘶声、在日光下干燥的棕榈叶声、蚁穴蚂蚁等的声音,如此从一切粗显开始应依次对微细的声音作意。他应对东方诸声的声相作意。对西方、北方、南方、下方、上方、东隅、西隅、北隅、南隅诸声的声相作意。对粗显的和微细的诸声的声相作意。对他来说,那些声音即使对平常心也是明显的。但对预作定心则极其明显。
Tassevaṃ saddanimittaṃ manasikaroto idāni dibbasotadhātu uppajjissatīti tesu saddesu aññataraṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. Tasmiṃ niruddhe cattāri pañca vā javanāni javanti, yesaṃ purimāni tīṇi cattāri vā parikammaupacārānulomagotrabhunāmakāni kāmāvacarāni, catutthaṃ pañcamaṃ vā appanācittaṃ rūpāvacaraṃ catutthajjhānikaṃ. Tattha yaṃ tena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, ayaṃ dibbasotadhātūti veditabbā. Tato paraṃ tasmiṃ sote patito hoti. Taṃ thāmajātaṃ karontena ‘‘etthantare saddaṃ suṇāmī’’ti ekaṅgulamattaṃ paricchinditvā vaḍḍhetabbaṃ. Tato dvaṅgulacaturaṅgulaaṭṭhaṅgulavidatthiratanaantogabbhapamukhapāsādapariveṇasaṅghārāmagocaragāmajanapadādivasena yāva cakkavāḷaṃ tato vā bhiyyopi paricchinditvā paricchinditvā vaḍḍhetabbaṃ.
当他如此对声相作意时,现在天耳界将生起,以那些声音中的某一个为所缘,意门转向生起。当它灭时,四或五个速行生起,其中前三或四个名为预作、近行、随顺、种姓,是欲界的,第四或第五是安止心,是色界的第四禅那。在此,与那安止心一起生起的智,应知为天耳界。从此之后,他已落入那耳中。为了使它强有力,应限定「我在这中间听闻声音」一指之量而增长。然后应限定二指、四指、八指、一张手、一肘、内室、门口、殿堂、住所、僧园、行处、村、国土等,乃至世界,或更多,一次次限定而增长。
Evaṃ adhigatābhiñño esa pādakajjhānārammaṇena phuṭṭhokāsabbhantaragatepi sadde puna pādakajjhānaṃ asamāpajjitvāpi abhiññāñāṇena suṇātiyeva. Evaṃ suṇanto ca sacepi yāva brahmalokā saṅkhabheripaṇavādisaddehi ekakolāhalaṃ hoti, pāṭiyekkaṃ vavatthapetukāmatāya sati ayaṃ saṅkhasaddo ayaṃ bherisaddoti vavatthapetuṃ sakkotiyevāti.
如此已得神通者,即使对基础禅那所缘所触范围内的声音,不再证入基础禅那,也仅以神通智听闻。如此听闻时,即使乃至梵天界有螺、鼓、鼓等声音成为一片喧哗,当他想要分别论各别时,能够分别论「这是螺声,这是鼓声」。
Dibbasotadhātukathā niṭṭhitā. · 天耳界论完
Cetopariyañāṇakathā他心智论
§401
Cetopariyañāṇakathāya ti ettha pariyātīti pariyaṃ, paricchindatīti attho. Cetaso pariyaṃ cetopariyaṃ. Cetopariyañca taṃ ñāṇañcāti cetopariyañāṇaṃ. Tadatthāyāti vuttaṃ hoti. nti attānaṃ ṭhapetvā sesasattānaṃ. nti idampi iminā ekatthameva. Veneyyavasena pana desanāvilāsena ca byañjananānattaṃ kataṃ. ti attano cittena tesaṃ cittaṃ. ti paricchinditvā sarāgādivasena nānappakārato jānāti.
在「他心智之说」中,「遍知」(pariya)是因为遍知,意思是遍察。心的遍知是「心遍知」。心遍知和那智,即「他心智」。为了那个意义,这是所说的意思。「其他有情」是除了自己之外的其余有情。「其他补特伽罗」这也与此同义。但因应被教化者以及说法的风格而作了文句的差别。「以心」是以自己的心。「心」是他们的心。「了知」是遍察后,以有贪等方式从种种方面了知。
Kathaṃ panetaṃ ñāṇaṃ uppādetabbanti? Etañhi dibbacakkhuvasena ijjhati, taṃ etassa parikammaṃ. Tasmā tena bhikkhunā ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayarūpaṃ nissāya vattamānassa lohitassa vaṇṇaṃ passitvā cittaṃ pariyesitabbaṃ. Yadā hi somanassacittaṃ vattati, tadā rattaṃ nigrodhapakkasadisaṃ hoti. Yadā domanassacittaṃ vattati, tadā kāḷakaṃ jambupakkasadisaṃ. Yadā upekkhācittaṃ vattati, tadā pasannatilatelasadisaṃ. Tasmā tena ‘‘idaṃ rūpaṃ somanassindriyasamuṭṭhānaṃ, idaṃ domanassindriyasamuṭṭhānaṃ, idaṃ upekkhindriyasamuṭṭhāna’’nti parassa hadayalohitavaṇṇaṃ passitvā cittaṃ pariyesantena cetopariyañāṇaṃ thāmagataṃ kātabbaṃ. Evaṃ thāmagate hi tasmiṃ anukkamena sabbampi kāmāvacaracittaṃ rūpāvacarārūpāvacaracittañca pajānāti cittā cittameva saṅkamanto vināpi hadayarūpadassanena. Vuttampi cetaṃ aṭṭhakathāyaṃ ‘‘āruppe parassa cittaṃ jānitukāmo kassa hadayarūpaṃ passati, kassindriyavikāraṃ oloketīti? Na kassaci. Iddhimato visayo esa yadidaṃ yattha katthaci cittaṃ āvajjanto soḷasappabhedaṃ cittaṃ jānāti. Akatābhinivesassa pana vasena ayaṃ kathā’’ti.
但这智如何生起呢?这确实依天眼而成就,那是这个的预作。因此,那位比库应增长光明,以天眼见到依止于他人心色而转起的血液的颜色后,应寻求心。因为当悦意心转起时,它是红色的,如同榕树果。当忧意心转起时,它是黑色的,如同阎浮果。当舍心转起时,它是清净的,如同芝麻油。因此,他应见他人心血的颜色「这色是喜根所生,这是忧根所生,这是舍根所生」,寻求心而使他心智强有力。当它如此强有力时,他依次了知一切欲界心、色界心和无色界心,从心到心转移,不需见心色。在义注中也说「想要了知无色界他人的心者,见谁的心色?观察谁的根变化?不是任何人的。这是有神通者的境界,即在任何地方对心作意,了知十六种心。但这说法是依未作决意者而说」。
ntiādīsu pana aṭṭhavidhaṃ lobhasahagataṃ cittaṃ nti veditabbaṃ. Avasesaṃ catubhūmakaṃ kusalābyākataṃ cittaṃ . Dve domanassacittāni dve vicikicchuddhaccacittānīti imāni pana cattāri cittāni imasmiṃ duke saṅgahaṃ na gacchanti. Keci pana therā tānipi saṅgaṇhanti. Duvidhaṃ pana domanassacittaṃ nāma. Sabbampi catubhūmakaṃ kusalābyākataṃ . Sesāni dasākusalacittāni imasmiṃ duke saṅgahaṃ na gacchanti. Keci pana therā tānipi saṅgaṇhanti.
在「有贪」等中,应知八种贪俱心为「有贪心」。其余的四地善无记心为「离贪心」。但两种忧心、两种疑和掉举心,这四种心不摄入此对中。但某些长老也摄取它们。两种忧心之名。一切四地善无记为「无嗔心」。其余十不善心不摄入此对中。但某些长老也摄取它们。
nti ettha pana pāṭipuggalikanayena vicikicchuddhaccasahagatadvayameva mohassa pana sabbākusalesu sambhavato dvādasavidhampi akusalacittaṃ nti veditabbaṃ. Avasesaṃ . Thinamiddhānugataṃ pana . Uddhaccānugataṃ . Rūpāvacarārūpāvacaraṃ . Avasesaṃ . Sabbampi tebhūmakaṃ . Lokuttaraṃ . Upacārappattaṃ appanāppattañca . Ubhayamappattaṃ . Tadaṅgavikkhambhanasamucchedapaṭipassaddhinissaraṇavimuttippattaṃ . Pañcavidhampi etaṃ vimuttimappattaṃ nti veditabbaṃ. Iti cetopariyañāṇalābhī bhikkhu sabbappakārampi idaṃ sarāgaṃ vā cittaṃ…pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātīti.
于此,依个人差别之法,应知与疑、掉举相应的二种,以及由于痴存在于一切不善中,故有十二种不善心。其余的。与昏沉睡眠相应的。与掉举相应的。色界、无色界的。其余的。一切三地的。出世间的。达到近行的、达到安止的。二者都未达到的。达到彼分解脱、镇伏解脱、断除解脱、寂止解脱、出离解脱的。应知此五种也是未达到解脱的。如此,获得他心智的比库,以一切方式了知此「有贪心为有贪心」……乃至……「未解脱心为未解脱心」。
Cetopariyañāṇakathā niṭṭhitā. · 他心智论完
Pubbenivāsānussatiñāṇakathā宿住随念智论
§402
Pubbenivāsānussatiñāṇakathāyaṃ ti (dī. ni. 1.244) pubbenivāsānussatimhi yaṃ ñāṇaṃ, tadatthāya. ti pubbe atītajātīsu nivutthakkhandhā. ti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā. Nivutthadhammā vā. ti gocaranivāsena nivutthā attano viññāṇena viññātā paricchinnā, paraviññāṇaviññātāpi vā chinnavaṭumakānussaraṇādīsu, te buddhānaṃyeva labbhanti. ti yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussati. nti tāya satiyā sampayuttañāṇaṃ. Evamimassa pubbenivāsānussatiñāṇassa atthāya pubbenivāsānussatiñāṇāya etassa ñāṇassa adhigamāya pattiyāti vuttaṃ hoti.
在宿住随念智的解释中:为了在宿住随念中的智。「宿住」即以前过去诸生中所住的诸蕴。「随念」即随忆、经验、在自己的相续中生起后灭去的。或已住的诸法。「住」即以所缘之住而住、被自己的识所识知、所限定的,或被他识所识知的,如在随念断根等中,这些只有诸佛才能获得。「念」即以此念随念宿住,此为宿住随念。「智」即与彼念相应之智。如此,为了此宿住随念智,为了宿住随念智,为了获得此智、为了达到,如是所说。
nti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ, saṃvaṇṇitanti attho. nti samanantarātītabhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. ti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā sarati. Imañhi pubbenivāsaṃ cha janā anussaranti – titthiyā, pakatisāvakā, mahāsāvakā, aggasāvakā, paccekabuddhā, buddhāti.
「种种」即多种,或以多种方式进行,意为详述。「宿住」即以最近的过去有为始,在彼彼处所住的相续。「随念」即依蕴的次第,或依死生的方式,一再地随行而忆念。此宿住有六种人随念——外道、普通弟子、大弟子、上首弟子、辟支佛、诸佛。
Tattha cattālīsaṃyeva kappe anussaranti, na tato paraṃ. Kasmā, dubbalapaññattā. Tesañhi nāmarūpaparicchedavirahitattā dubbalā paññā hoti. kappasatampi kappasahassampi anussarantiyeva, balavapaññattā. satasahassakappe anussaranti. ekaṃ asaṅkhyeyyaṃ satasahassañca. dve asaṅkhyeyyāni satasahassañca. Ettako hi etesaṃ abhinīhāro. pana paricchedo nāma natthi.
其中外道只随念四十劫,不能超过。为何?因为慧弱。因为他们缺乏名色的分别论,故慧弱。普通弟子随念百劫、千劫,因为慧强。大弟子随念十万劫。上首弟子随念一阿僧祇又十万劫。辟支佛随念二阿僧祇又十万劫。此为他们的限度。然而诸佛没有限制。
Titthiyā ca khandhapaṭipāṭimeva saranti, paṭipāṭiṃ muñcitvā cutipaṭisandhivasena sarituṃ na sakkonti. Tesañhi andhānaṃ viya icchitapadesokkamanaṃ natthi. Yathā pana andhā yaṭṭhiṃ amuñcitvāva gacchanti, evaṃ te khandhānaṃ paṭipāṭiṃ amuñcitvāva saranti. Pakatisāvakā khandhapaṭipāṭiyāpi anussaranti cutipaṭisandhivasenapi saṅkamanti. Tathā asītimahāsāvakā. Dvinnaṃ pana aggasāvakānaṃ khandhapaṭipāṭikiccaṃ natthi. Ekassa attabhāvassa cutiṃ disvā paṭisandhiṃ passanti, puna aparassa cutiṃ disvā paṭisandhinti evaṃ cutipaṭisandhivaseneva saṅkamantā gacchanti. Tathā paccekabuddhā.
外道只随念蕴的次第,舍弃次第而依死生方式随念则不能。因为他们如盲人没有随意处所的跨越。如盲人不放弃杖而行,如是他们不放弃诸蕴的次第而忆念。普通弟子以蕴的次第随念,也以死生方式转移。八十大弟子也如是。然而二位上首弟子没有蕴次第的作用。见一个有情的死后见其结生,再见另一个的死后见其结生,如是只以死生方式转移而行。辟支佛也如是。
Buddhānaṃ pana neva khandhapaṭipāṭikiccaṃ, na cutipaṭisandhivasena saṅkamanakiccaṃ atthi. Tesañhi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ icchanti, taṃ taṃ pākaṭameva hoti. Tasmā anekāpi kappakoṭiyo peyyālapāḷiṃ viya saṃkhipitvā yaṃ yaṃ icchanti, tatra tatreva okkamantā sīhokkantavasena gacchanti. Evaṃ gacchantānañca nesaṃ ñāṇaṃ yathā nāma katavālavedhaparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro antarā rukkhalatādīsu asajjamāno lakkheyeva patati, na sajjati, na virajjhati, evaṃ antarantarāsu jātīsu na sajjati, na virajjhati, asajjamānaṃ avirajjhamānaṃ icchiticchitaṭṭhānaṃyeva gaṇhāti.
然而诸佛既无蕴次第的作用,也无以死生方式转移的作用。因为对他们,在无数劫俱胝中,无论下或上,凡所欲之处,彼彼处皆明显。因此,即使无数劫俱胝,如略诵文般总说,凡所欲之处,只跨入彼彼处,以狮子跨越方式而行。如是行者,他们的智如同熟练穿发之技、如破箭者的弓手所射之箭,不触中间的树藤等而只落于目标,不触、不失,如是在中间诸生中不触、不失,不触、不失而只取所欲所欲之处。
Imesu ca pana pubbenivāsaṃ anussaraṇasattesu titthiyānaṃ pubbenivāsadassanaṃ khajjupanakapabhāsadisaṃ hutvā upaṭṭhāti. Pakatisāvakānaṃ dīpappabhāsadisaṃ. Mahāsāvakānaṃ ukkāpabhāsadisaṃ . Aggasāvakānaṃ osadhitārakappabhāsadisaṃ. Paccekabuddhānaṃ candappabhāsadisaṃ. Buddhānaṃ rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍalasadisaṃ hutvā upaṭṭhāti.
在这些随念宿住的有情中,外道的宿住见如萤火虫光而现起。普通弟子的如灯光。大弟子的如火炬光。上首弟子的如药草星光。辟支佛的如月光。诸佛的如具千光线庄严的秋季太阳轮而现起。
Titthiyānañca pubbenivāsānussaraṇaṃ andhānaṃ yaṭṭhikoṭigamanaṃ viya hoti. Pakatisāvakānaṃ daṇḍakasetugamanaṃ viya. Mahāsāvakānaṃ jaṅghasetugamanaṃ viya. Aggasāvakānaṃ sakaṭasetugamanaṃ viya. Paccekabuddhānaṃ mahājaṅghamaggagamanaṃ viya. Buddhānaṃ mahāsakaṭamaggagamanaṃ viya.
外道的宿住随念如盲人以杖端而行。普通弟子的如以竹桥而行。大弟子的如以木桥而行。上首弟子的如以车桥而行。辟支佛的如以大木道而行。诸佛的如以大车道而行。
Imasmiṃ pana adhikāre sāvakānaṃ pubbenivāsānussaraṇaṃ adhippetaṃ. Tena vuttaṃ ‘‘anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā saratī’’ti.
然而,在此论述中,所指的是诸声闻的宿住随念。因此说:「随念者,即依蕴的次第或依死生的方式,随行随行而忆念。」
§403
Tasmā evamanussaritukāmena ādikammikena bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena rahogatena paṭisallinena paṭipāṭiyā cattāri jhānāni samāpajjitvā abhiññāpādakacatutthajjhānato vuṭṭhāya sabbapacchimā nisajjā āvajjitabbā. Tato āsanapaññāpanaṃ, senāsanappavesanaṃ, pattacīvarapaṭisāmanaṃ, bhojanakālo, gāmato āgamanakālo, gāme piṇḍāya caritakālo, gāmaṃ piṇḍāya paviṭṭhakālo, vihārato nikkhamanakālo, cetiyaṅgaṇabodhiyaṅgaṇavandanakālo, pattadhovanakālo, pattapaṭiggahaṇakālo, pattapaṭiggahaṇato yāva mukhadhovanā katakiccaṃ, paccūsakāle katakiccaṃ, majjhimayāme katakiccaṃ, paṭhamayāme katakiccanti evaṃ paṭilomakkamena sakalaṃ rattindivaṃ katakiccaṃ āvajjitabbaṃ. Ettakaṃ pana pakaticittassapi pākaṭaṃ hoti. Parikammasamādhicittassa pana atipākaṭameva.
因此,欲如此随念的初学比库,在午后从行乞食归来,独处隐退,应依次第证入四禅那,从作为神通基础的第四禅那出定后,应忆念最后的坐卧。其后是座位的铺设、进入住所、收拾钵与衣、进食时、从村落归来时、在村中行乞食时、进入村中行乞食时、从精舍出去时、礼敬塔庭与菩提树庭时、洗钵时、接受钵时、从接受钵至洗口所作之事、黎明时所作之事、中夜分所作之事、初夜分所作之事——如此以逆次第应忆念整个昼夜所作之事。然而,这些对于平常心也是明显的。但对于预作定心则极为明显。
Sace panettha kiñci na pākaṭaṃ hoti, puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya āvajjitabbaṃ. Ettakena dīpe jalite viya pākaṭaṃ hoti. Evaṃ paṭilomakkameneva dutiyadivasepi tatiyacatutthapañcamadivasepi dasāhepi aḍḍhamāsepi māsepi yāva saṃvaccharāpi katakiccaṃ āvajjitabbaṃ. Eteneva upāyena dasavassāni vīsativassānīti yāva imasmiṃ bhave attano paṭisandhi, tāva āvajjantena purimabhave cutikkhaṇe pavattitanāmarūpaṃ āvajjitabbaṃ. Pahoti hi paṇḍito bhikkhu paṭhamavāreneva paṭisandhiṃ ugghāṭetvā cutikkhaṇe nāmarūpamārammaṇaṃ kātuṃ.
然而,若在此有任何不明显者,应再证入基础禅那,出定后忆念。以此,如灯燃亮般明显。如此以逆次第,在第二日、第三、四、五日,乃至十日、半月、一月,甚至一年所作之事,都应忆念。以此方法,十年、二十年,乃至在此有中自己的结生为止,如此忆念者应忆念前有死亡刹那所现起的名色。因为有慧的比库能够在第一次即突破结生,以死亡刹那的名色为所缘。
Yasmā pana purimabhave nāmarūpaṃ asesaṃ niruddhaṃ aññaṃ uppannaṃ, tasmā taṃ ṭhānaṃ āhundarikaṃ andhatamamiva hoti duddasaṃ duppaññena. Tenāpi ‘‘na sakkomahaṃ paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpamārammaṇaṃ kātu’’nti dhuranikkhepo na kātabbo. Tadeva pana pādakajjhānaṃ punappunaṃ samāpajjitabbaṃ. Tato ca vuṭṭhāya vuṭṭhāya taṃ ṭhānaṃ āvajjitabbaṃ.
然而,因为前有的名色已完全灭尽,另一个已生起,因此那处所如深渊、如黑暗般难见,对于劣慧者难以了知。因此,不应放弃重担说:「我不能突破结生,以死亡刹那所现起的名色为所缘。」应当一再证入那基础禅那。从那出定又出定后,应忆念那处所。
Evaṃ karonto hi seyyathāpi nāma balavā puriso kūṭāgārakaṇṇikatthāya mahārukkhaṃ chindanto sākhāpalāsacchedanamatteneva pharasudhārāya vipannāya mahārukkhaṃ chindituṃ asakkontopi dhuranikkhepaṃ akatvāva kammārasālaṃ gantvā tikhiṇaṃ pharasuṃ kārāpetvā puna āgantvā chindeyya, puna vipannāya ca punapi tatheva kāretvā chindeyya. So evaṃ chindanto chinnassa chinnassa puna chetabbābhāvato acchinnassa ca chedanato nacirasseva mahārukkhaṃ pāteyya, evamevaṃ pādakajjhānā vuṭṭhāya pubbe āvajjitaṃ anāvajjitvā paṭisandhimeva āvajjanto nacirasseva paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ kareyyāti. Kaṭṭhaphālakakesohārakādīhipi ayamattho dīpetabbo.
如此行者,譬如有力的男子为了重阁的屋顶而砍伐大树,仅以砍断枝叶,斧刃损坏而不能砍伐大树,但不放弃重担,前往铁匠铺,令造锋利的斧,再回来砍伐,又损坏时,又如此令造而砍伐。他如此砍伐,因已砍者不需再砍,而砍未砍者,不久即能砍倒大树。同样地,从基础禅那出定,不忆念先前所忆念的,只忆念结生,不久即能突破结生,以死亡刹那所现起的名色为所缘。此义也应以劈木板、剃发等譬喻来阐明。
Tattha pacchimanisajjato pabhuti yāva paṭisandhito ārammaṇaṃ katvā pavattaṃ ñāṇaṃ pubbenivāsañāṇaṃ nāma na hoti. Taṃ pana parikammasamādhiñāṇaṃ nāma hoti. Atītaṃsañāṇantipi eke vadanti. Taṃ rūpāvacaraṃ sandhāya na yujjati. Yadā panassa bhikkhuno paṭisandhiṃ atikkamma cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati, tasmiñca niruddhe tadevārammaṇaṃ katvā cattāri pañca vā javanāni javanti. Sesaṃ pubbe vuttanayeneva purimāni parikammādināmakāni kāmāvacarāni honti. Pacchimaṃ rūpāvacaraṃ catutthajjhānikaṃ appanācittaṃ. Tadāssa yaṃ tena cittena saha ñāṇaṃ uppajjati, idaṃ nāma. Tena ñāṇena sampayuttāya satiyā anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaratīti (dī. ni. 1.244).
其中,从最后的坐卧开始,直至以结生为所缘而现起的智,不名为宿住智。那只名为预作定智。有些人也说是过去分智。这对于色界而言不适合。然而,当那比库超越结生,以死亡刹那所现起的名色为所缘,意门转向生起,在那灭尽后,以同一所缘,四或五个速行速行。其余如前所说的方式,前面名为预作等的是欲界心。最后的是色界第四禅那的安止心。那时,与那心一起生起的智,这名为宿住智。以与那智相应的念,随念种种宿住。即:一生、二生……如此有行相、有处所地随念种种宿住。
§404
Tattha nti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo tiādīsupi. tiādīsu pana parihāyamāno kappo vaḍḍhamāno ti veditabbo. Tattha saṃvaṭṭena gahito hoti, taṃmūlakattā. Vivaṭṭena ca evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vivaṭṭaṭṭhāyīti (a. ni. 4.156 thokaṃ visadisaṃ) vuttāni, tāni pariggahitāni honti.
其中,「一生」者,即一个以结生为根本、以死亡为终结、包摄于一有的蕴相续。此理在「二」等也是如此。然而,在「劫」等中,应知有坏劫与成劫。其中,坏劫被包括,因为以它为根本。以及成劫。因为如此,那些所说的「诸比库,此劫有四无数。哪四种?坏、坏住、成、成住」,这些被摄取。
Tattha tayo saṃvaṭṭā – āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti.
其中,有三种坏:水坏、火坏、风坏。三种坏的界限:光音天、遍净天、广果天。
Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. Yadā vāyunā saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsati. Vitthārato pana sadāpi ekaṃ buddhakhettaṃ vinassati.
当劫以火坏灭时,从光音天以下被火烧毁。当以水坏灭时,从遍净天以下被水溶解。当以风坏灭时,从广果天以下被风摧毁。然而从详细而言,一个佛陀之刹土总是在坏灭。
nāma tividhaṃ hoti – jātikhettaṃ, āṇākhettaṃ, visayakhettañca. Tattha dasasahassacakkavāḷapariyantaṃ hoti. Yaṃ tathāgatassa paṭisandhigahaṇādīsu kampati. koṭisatasahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo) khandhaparittaṃ (cūḷava. 251; a. ni. 4.67) dhajaggaparittaṃ (saṃ. ni. 1.249) āṭānāṭiyaparittaṃ (dī. ni. 3.275 ādayo) moraparittanti (jā. 1.2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. anantamaparimāṇaṃ. Yaṃ ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vuttaṃ, yattha yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti. Evametesu tīsu buddhakhettesu ekaṃ āṇākhettaṃ vinassati. Tasmiṃ pana vinassante jātikhettampi vinaṭṭhameva hoti. Vinassantañca ekatova vinassati, saṇṭhahantampi ekato saṇṭhahati. Tassevaṃ vināso ca saṇṭhahanañca veditabbaṃ.
刹土有三种——生刹土、教令刹土和境域刹土。其中,生刹土是一万轮围世界的范围,在如来结生受胎等时震动。教令刹土是十万俱胝轮围世界的范围,在那里宝经、蕴护经、幢顶护经、阿吒那胝护经、孔雀护经这些护经的威力运作。境域刹土是无边无量的,如所说「或者随其所愿」,在那里如来愿知什么就知道什么。如此在这三种佛陀刹土中,一个教令刹土坏灭。当它坏灭时,生刹土也已坏灭。坏灭时一起坏灭,住立时也一起住立。应当了知它如此的坏灭与住立。
§405
Yasmiṃ hi samaye kappo agginā nassati, āditova kappavināsakamahāmegho vuṭṭhahitvā koṭisatasahassacakkavāḷe ekaṃ mahāvassaṃ vassati. Manussā tuṭṭhahaṭṭhā sabbabījāni nīharitvā vapanti. Sassesu pana gokhāyitakamattesu jātesu gadrabharavaṃ ravanto ekabindumpi na vassati, tadā pacchinnaṃ pacchinnameva vassaṃ hoti. Idaṃ sandhāya hi bhagavatā ‘‘hoti kho so, bhikkhave, samayo yaṃ bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassatī’’ti (a. ni. 7.66) vuttaṃ. Vassūpajīvino sattā kālaṅkatvā brahmaloke nibbattanti, pupphaphalūpajīviniyo ca devatā. Evaṃ dīghe addhāne vītivatte tattha tattha udakaṃ parikkhayaṃ gacchati, athānupubbena macchakacchapāpi kālaṅkatvā brahmaloke nibbattanti, nerayikasattāpi. Tattha nerayikā sattamasūriyapātubhāve vinassantīti eke.
在劫以火坏灭的时期,首先劫坏灭大云生起后,在十万俱胝轮围世界降下一场大雨。人们欢喜快乐地取出一切种子播种。然而当庄稼长到只够牛吃的程度时,驴叫般地鸣叫着,一滴也不下雨,那时雨就完全断绝了。世尊就是指此而说「诸比库,有这样的时期,天神多年、数百年、数千年、数十万年不下雨」。依靠雨水生活的众生死后生于梵天界,依靠花果生活的天神也是。如此经过长时后,那里那里的水枯竭了,然后依次鱼龟也死后生于梵天界,地狱众生也是。其中有些说地狱众生在第七个太阳出现时坏灭。
Jhānaṃ vinā natthi brahmaloke nibbatti, etesañca keci dubbhikkhapīḷitā keci abhabbā jhānādhigamāya, te kathaṃ tattha nibbattantīti. Devaloke paṭiladdhajjhānavasena. Tadā hi ‘‘vassasatasahassassaccayena kappuṭṭhānaṃ bhavissatī’’ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti ‘‘mārisā ito vassasatasahassassaccayena kappavuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi ussussissati, ayañca mahāpathavī sineru ca pabbatarājā uddayhissanti vinassissanti. Yāva brahmalokā lokavināso bhavissati. Mettaṃ mārisā bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ mārisā bhāvetha, mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti.
无禅那则无梵天界的投生,而这些众生中有些被饥荒所逼,有些无能力证得禅那,他们如何在那里投生呢?以在天界获得禅那之力。那时名为世间庄严的欲界天神披头散发、哭泣着、用手擦拭眼泪、穿着红衣,持极其丑陋的装束,在人间道路行走,如此宣告「尊者们,从现在起十万年后将有劫的生起,这个世界将坏灭,大海也将干涸,这大地和须弥山王将燃烧坏灭。直至梵天界将有世界的坏灭。尊者们,修习慈,修习悲、喜、舍,须跋母亲,须跋父亲,对家族中的长者要恭敬」。
Tesaṃ vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. Tattha dibbasudhābhojanaṃ bhuñjitvā vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhanti. Tadaññe pana aparāpariyavedanīyena kammena devaloke nibbattanti. Aparāpariyavedanīyakammarahito hi saṃsāre saṃsaramāno satto nāma natthi. Tepi tattha tatheva jhānaṃ paṭilabhanti. Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattantīti.
听到他们的话后,大多数人类和地居天神生起悚惧,互相柔软心地,作了慈等福德后生于天界。在那里食用天界甘露食,在风遍作预备后获得禅那。其他的则以不定受业生于天界。因为在轮回中轮回的众生没有一个是无不定受业的。他们也在那里同样获得禅那。如此以在天界获得禅那之力,一切都生于梵天界。
Vassūpacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Vuttampi cetaṃ bhagavatā ‘‘hoti kho so, bhikkhave, samayo’’ti (a. ni. 7.66) vitthāretabbaṃ. Pātubhūte ca pana tasmiṃ neva rattiparicchedo, na divāparicchedo paññāyati. Eko sūriyo uṭṭheti, eko atthaṃ gacchati. Avicchinnasūriyasantāpova loko hoti. Yathā ca pakatisūriye sūriyadevaputto hoti, evaṃ kappavināsakasūriye natthi. Tattha pakatisūriye vattamāne ākāse valāhakāpi dhūmasikhāpi caranti. Kappavināsakasūriye vattamāne vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ nabhaṃ hoti. Ṭhapetvā pañca mahānadiyo sesakunnadīādīsu udakaṃ sussati.
从雨水断绝后,经过长时,第二个太阳出现。世尊也说此「诸比库,有这样的时期」,应当详说。当它出现时,既不显示夜的区分,也不显示昼的区分。一个太阳升起,一个太阳落下。世界只有不断的太阳热恼。如在平常太阳有太阳天子,在劫坏灭太阳则无。其中当平常太阳运行时,天空中也有云和烟柱行走。当劫坏灭太阳运行时,天空无烟无云,如镜面般清净。除了五大河,其余小河等的水干涸。
Tatopi dīghassa addhuno accayena tatiyo sūriyo pātubhavati. Yassa pātubhāvā mahānadiyopi sussanti.
那之后经过长时,第三个太阳出现。以它的出现,大河也干涸。
Tatopi dīghassa addhuno accayena catuttho sūriyo pātubhavati. Yassa pātubhāvā himavati mahānadīnaṃ pabhavā ‘‘sīhapapāto haṃsapātano kaṇṇamuṇḍako rathakāradaho anotattadaho chaddantadaho kuṇāladaho’’ti ime satta mahāsarā sussanti.
那之后经过长时,第四个太阳出现。以它的出现,在雪山中大河的源头——狮子瀑、鹅落、耳聋、车匠池、阿耨达池、六牙池、拘那罗池——这七大湖干涸。
Tatopi dīghassa addhuno accayena pañcamo sūriyo pātubhavati. Yassa pātubhāvā anupubbena mahāsamudde aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti.
那时,经过长久的时间,第五个太阳出现。由于它的出现,逐渐地,在大海中连一指节量的水也不存留。
Tatopi dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. Yassa pātubhāvā sakalacakkavāḷaṃ ekadhūmaṃ hoti. Pariyādiṇṇasinehaṃ dhūmena. Yathā cidaṃ, evaṃ koṭisatasahassacakkavāḷānipi.
那时,经过长久的时间,第六个太阳出现。由于它的出现,整个轮围世界成为一片烟雾,被烟所吞没了膏脂。如同这个,百千俱胝轮围世界也是如此。
Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati. Yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi. Yojanasatikādibhedāni sinerukūṭānipi palujjitvā ākāseyeva antaradhāyanti. Sā aggijālā uṭṭhahitvā cātumahārājike gaṇhāti. Tattha kanakavimānaratanavimānamaṇivimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti. Eteneva upāyena yāva paṭhamajjhānabhūmiṃ gaṇhāti. Tattha tayopi brahmaloke jhāpetvā ābhassare āhacca tiṭṭhati. Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva na nibbāyati. Sabbasaṅkhāraparikkhayā pana sappitelajhāpanaggisikhā viya chārikampi anavasesetvā nibbāyati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāro.
那时,经过长久的时间,第七个太阳出现。由于它的出现,整个轮围世界连同百千俱胝轮围世界成为一片火焰。百由旬等各种须弥山顶也崩裂后在空中消失。那火焰升起后,烧到四大王天。在那里,烧毁了金宫殿、宝宫殿、摩尼宫殿后,烧到三十三天住处。以同样的方法,烧到初禅地。在那里,烧毁了三个梵天界后,停留在光音天。只要还有任何微细的诸行存在,它就不熄灭。但随着一切诸行的灭尽,就像酥油灯火的火焰一样,连灰烬也不留地熄灭。下方的虚空与上方的虚空成为一体,成为大黑暗。
§406
Atha dīghassa addhuno accayena mahāmegho uṭṭhahitvā paṭhamaṃ sukhumaṃ sukhumaṃ vassati . Anupubbena kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi vassanto koṭisatasahassacakkavāḷesu sabbaṃ daḍḍhaṭṭhānaṃ pūretvā antaradhāyati. Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti parivaṭumaṃ paduminipatte udakabindusadisaṃ. Kathaṃ tāva mahantaṃ udakarāsiṃ ghanaṃ karotīti ce? Vivarasampadānato. Tañhissa tamhi tamhi vivaraṃ deti. Taṃ evaṃ vātena sampiṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. Otiṇṇe otiṇṇe udake brahmalokaṭṭhāne brahmalokā, upari catukāmāvacaradevalokaṭṭhāne ca devalokā pātubhavanti.
然后,经过长久的时间,大云升起后,最初下极细极细的雨。逐渐地以睡莲茎、杖、杵、棕榈树干等量的水流降雨,充满百千俱胝轮围世界中一切被烧之处后消失。那水,下方和横向的风升起后,使之凝固成圆形,如同莲叶上的水滴。「如何能使如此巨大的水聚凝固呢?」若如是问:由于给予空隙。它在那里那里给予空隙。那水如此被风压缩、被凝固、被消耗,逐渐向下沉降。在所沉降的水中,在梵天界之处梵天界出现,在上方四欲界天界之处天界出现。
Purimapathaviṭṭhānaṃ otiṇṇe pana balavavātā uppajjanti. Te taṃ pihitadvāre dhamakaraṇe ṭhitaudakamiva nirassāsaṃ katvā rundhanti. Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti. Sā vaṇṇasampannā ceva hoti gandharasasampannā ca nirudakapāyāsassa upari paṭalaṃ viya.
但当沉降到原先的地之处时,强风生起。它们如同关闭门的风箱中的水一样,使之无出口而阻止。甜水逐渐消耗,在上方生起味地。它具足色,也具足香与味,如同无水粥上的薄膜。
Tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā idhūpapajjanti. Te honti sayaṃpabhā antalikkhacarā. Te (dī. ni. 3.119) vuttanayena taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakārakaṃ paribhuñjituṃ upakkamanti. Atha nesaṃ sayaṃpabhā antaradhāyati, andhakāro hoti. Te andhakāraṃ disvā bhāyanti.
那时,在光音梵天界最先化生的众生,由于寿尽或福尽,从那里死后,在此处投生。他们是自体发光、行于空中的。他们以经中所说的方式,尝了那味地后,被渴爱所征服,开始贪婪地享用。然后他们的自体光消失,成为黑暗。他们见到黑暗后恐惧。
Tato nesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ pātubhavati, te taṃ disvā ‘‘ālokaṃ paṭilabhimhā’’ti haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ bhītānaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito, tasmā hotū’’ti sūriyotvevassa nāmaṃ karonti.
然后,为了消除他们的恐惧而产生太阳性,五十由旬的太阳轮出现。他们见到它后,欢喜满足地说:「我们获得了光明」,又说:「它升起后,消除了我们恐惧者的恐惧而产生太阳性,因此愿它成为」,于是给它取名为太阳。
Atha sūriye divasaṃ ālokaṃ katvā atthaṅgate yampi ālokaṃ labhimhā, sopi no naṭṭhoti puna bhītā honti. Tesaṃ evaṃ hoti ‘‘sādhu vatassa sace aññaṃ ālokaṃ labheyyāmā’’ti. Tesaṃ cittaṃ ñatvā viya ekūnapaṇṇāsayojanaṃ pātubhavati. Te taṃ disvā bhiyyoso mattāya haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā hotū’’ti candotvevassa nāmaṃ karonti. Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti.
然后,当太阳照亮白天后落下时,他们又恐惧:「我们所获得的光明也失去了」。他们如此想:「善哉!如果我们能获得另一个光明」。如同知道他们的心一样,四十九由旬的月亮出现。他们见到它后,更加欢喜满足地说:「它如同知道我们的意愿而升起,因此愿它成为」,于是给它取名为月亮。如此,当月亮和太阳出现后,星宿以星辰的形态出现。
Tato pabhuti rattindivā paññāyanti, anukkamena ca māsaddhamāsautusaṃvaccharā. Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā pātubhavanti. Te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. Kathaṃ? Yathā nāma kaṅgubhatte paccamāne ekappahāreneva pupphuḷakāni uṭṭhahanti. Eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā. Evamevaṃ thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti.
从那时起,昼夜得以分辨,依次地月半月、季节、年也得以分辨。然而,在月亮太阳出现的那一天,须弥山、轮围山、喜马拉雅山也出现了。它们确实在前所未有、最后的帕古那月圆日出现。如何呢?譬如煮稻谷饭时,泡沫一下子就升起。有些地方高高的,有些地方低低的,有些地方平平的。同样地,在高高的地方有山,在低低的地方有海,在平平的地方有岛。
Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kamena ekacce vaṇṇavanto, ekacce dubbaṇṇā honti. Tattha vaṇṇavanto dubbaṇṇe atimaññanti. Tesaṃ atimānapaccayā sāpi antaradhāyati. pātubhavati. Atha nesaṃ teneva nayena sopi antaradhāyati. pātubhavati. Teneva nayena sāpi antaradhāyati. Akaṭṭhapāko pātubhavati akaṇo athuso suddho sugandho taṇḍulapphalo.
然后,那些有情在享用地味时,渐渐地有些变得美貌,有些变得丑陋。在那里,美貌者轻视丑陋者。由于他们轻视的缘故,那地味也消失了。地饼出现了。然后,对他们来说,以同样的方式,那地饼也消失了。藤蔓出现了。以同样的方式,那藤蔓也消失了。自然稻出现了,无壳无糠、清净、芳香、米粒。
Tato nesaṃ bhājanāni uppajjanti. Te sāliṃ bhājane ṭhapetvā pāsāṇapiṭṭhiyā ṭhapenti, sayameva jālasikhā uṭṭhahitvā taṃ pacati. So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi. Yaṃ yaṃ rasaṃ bhuñjitukāmā honti, taṃ taṃ rasova hoti. Tesaṃ taṃ oḷārikaṃ āhāraṃ āharayataṃ tato pabhuti muttakarīsaṃ sañjāyati. Atha nesaṃ tassa nikkhamanatthāya vaṇamukhāni pabhijjanti, purisassa purisabhāvo, itthiyāpi itthibhāvo pātubhavati.
然后,他们的容器生起了。他们把稻米放在容器里,放在石板上,火焰自己升起来煮它。那饭像茉莉花一样,不需要用汤或菜。他们想要享用什么味道,就有那个味道。当他们食用那粗食时,从那时起尿粪产生了。然后,为了排出那些,他们的排泄孔裂开了,男子的男性,女子的女性也出现了。
Tatra sudaṃ itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati. Tesaṃ ativelaṃ upanijjhāyanapaccayā kāmapariḷāho uppajjati. Tato paṭisevanti. Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu karonti. Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonandhati, lāyitaṭṭhānampi na paṭivirūhati.
在那里,女子过度地凝视男子,男子也过度地凝视女子。由于他们过度凝视的缘故,欲热生起了。然后他们行淫。由于行非法的缘故,被智者呵责、驱逐,为了遮蔽那非法而建造房屋。他们住在房屋里,渐渐地随顺某个懒惰种类有情的见解而储藏。从那时起,壳和糠包裹米粒,被割的地方也不再生长。
Te sannipatitvā anutthunanti ‘‘pāpakā vata bho dhammā sattesu pātubhūtā, mayaṃ hi pubbe manomayā ahumhā’’ti (dī. ni. 3.128) vuttanayena vitthāretabbaṃ. Tato mariyādaṃ ṭhapenti. Atha aññataro satto aññassa bhāgaṃ adinnaṃ ādiyati. Taṃ dvikkhattuṃ paribhāsetvā tatiyavāre pāṇileṭṭudaṇḍehi paharanti. Te evaṃ adinnādānagarahamusāvādadaṇḍādānesu uppannesu sannipatitvā cintayanti ‘‘yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā’’ti.
他们聚集后悲叹:「诸位,恶法确实在有情中出现了,我们以前是意生的」等等,应以「如是我闻」中所说的方式详述。然后他们设立界限。然后某个有情不与取他人的份额。对他呵责两次后,第三次用手掌和棍棒打他。当不与取、呵责、妄语、给予棍棒这些生起时,他们聚集后思惟:「我们何不推举一个有情,他应当正确地呵责应呵责者,呵责应呵责者,驱逐应驱逐者,我们则给他稻米的份额。」
Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ. Te taṃ upasaṅkamitvā yācitvā sammanniṃsu. So tena mahājanena sammatoti khettānaṃ adhipatīti dhammena samena pare rañjetīti ti tīhi nāmehi paññāyittha. Yañhi loke acchariyaṭṭhānaṃ, bodhisattova tattha ādipurisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu.
然而,当有情们作了这样的决定时,在这个劫中,这位世尊作为菩萨,在那时在那些有情中更端正、更好看、更受尊敬、具足智慧、有能力作抑制和摄受。他们前往他那里请求后推举了他。他被大众推举,是田地的主人,以法、以平等使他人喜悦,以这三个名字而知名为「大推举者」、「刹帝利」、「王」。因为在世间的稀有之处,菩萨就是那里的第一人,如此以菩萨为首,刹帝利阶层建立后,依次地婆罗门等种姓也建立了。
Tattha kappavināsakamahāmeghato yāva jālupacchedo, idamekaṃ asaṅkhyeyyaṃ ti vuccati.
在那里,从坏劫的大云到火焰停止,这称为一个无数劫。
Kappavināsakajālupacchedato yāva koṭisatasahassacakkavāḷaparipūrako sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ ti vuccati.
从坏劫的火焰停止到充满百千俱胝轮围世界的成就大云,这称为第二个无数劫。
Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyaṃ asaṅkhyeyyaṃ ti vuccati.
从成就大云至日月出现,这被称为第三阿僧祇。
Candimasūriyapātubhāvato yāva puna kappavināsakamahāmegho, idaṃ catutthaṃ asaṅkhyeyyaṃ ti vuccati. Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ tāva agginā vināso ca saṇṭhahanañca veditabbaṃ.
从日月出现至再次劫破坏大云,这被称为第四阿僧祇。这四个阿僧祇为一大劫。如此应知以火破坏与安住。
§407
Yasmiṃ pana samaye kappo udakena nassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso, yathā tattha dutiyasūriyo, evamidha kappavināsako khārudakamahāmegho vuṭṭhāti. So ādito sukhumaṃ sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷānaṃ pūrento vassati. Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti, udakaṃ samantato vātehi dhāriyati. Pathavito yāva dutiyajjhānabhūmiṃ udakaṃ gaṇhāti. Tattha tayopi brahmaloke vilīyāpetvā subhakiṇhe āhacca tiṭṭhati. Taṃ yāva aṇumattampi saṅkhāragataṃ atthi, tāva na vūpasammati. Udakānugataṃ pana sabbasaṅkhāragataṃ abhibhavitvā sahasā vūpasammati antaradhānaṃ gacchati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Kevalaṃ panidha ābhassarabrahmalokaṃ ādiṃ katvā loko pātubhavati. Subhakiṇhato ca cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti.
然而,当劫以水破坏时,从最初劫破坏大云生起,应以前述方式详述。但这是差别:如彼处有第二太阳,此处则降下劫破坏的碱水大云。它从最初降下极细微的雨,逐渐以大水流充满而降下百千俱胝轮围世界。被碱水触及的地、山等融解,水被四周的风支持。水从地界取至第二禅地。在那里融解了那三梵天界后,达到遍净天而住立。只要还有任何行法存在,它就不止息。但征服了随水而去的一切行法后,突然止息而消失。下虚空与上虚空成为一体,成为大黑暗,一切如前所说。然而此处以光音梵天界为始,世界出现。从遍净天死没后,有情生于光音天等处。
Tattha kappavināsakamahāmeghato yāva kappavināsakudakūpacchedo, idamekaṃ asaṅkhyeyyaṃ. Udakūpacchedato yāva sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ. Sampattimahāmeghato…pe… imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ udakena vināso ca saṇṭhahanañca veditabbaṃ.
其中,从劫破坏大云至劫破坏水止息,这是一阿僧祇。从水止息至成就大云,这是第二阿僧祇。从成就大云……这四个阿僧祇为一大劫。如此应知以水破坏与安住。
§408
Yasmiṃ samaye kappo vātena vinassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso, yathā tattha dutiyasūriyo, evamidha kappavināsanatthaṃ vāto samuṭṭhāti. So paṭhamaṃ thūlarajaṃ uṭṭhāpeti. Tato saṇharajaṃ sukhumavālikaṃ thūlavālikaṃ sakkharapāsāṇādayoti yāva kūṭāgāramatte pāsāṇe visamaṭṭhāne ṭhitamahārukkhe ca uṭṭhāpeti. Te pathavito nabhamuggatā na ca puna patanti. Tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti.
当劫以风破坏时,从最初劫破坏大云生起,应以前述方式详述。但这是差别:如彼处有第二太阳,此处为了劫破坏而风生起。它首先卷起粗尘。然后是细尘、细沙、粗沙、砾石等,乃至卷起屋顶大小的石头、不平地上的大树。它们从地升至空中而不再落下。就在那里成为微尘而消失。
Athānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃmūlaṃ katvā ākāse khipati. Yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanasatappamāṇāpi bhijjitvā vātavegena khittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati. Te aññamaññaṃ abhihantvā cuṇṇavicuṇṇā hutvā vinassanti. Eteneva upāyena bhummaṭṭhakavimānāni ca ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke vināsetvā koṭisatasahassacakkavāḷāni vināseti. Tattha cakkavāḷā cakkavāḷehi himavantā himavantehi sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. Pathavito yāva tatiyajjhānabhūmiṃ vāto gaṇhāti. Tattha tayopi brahmaloke vināsetvā vehapphalaṃ āhacca tiṭṭhati. Evaṃ sabbasaṅkhāragataṃ vināsetvā sayampi vinassati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. Vehapphalato ca cavitvā subhakiṇhaṭṭhānādīsu sattā nibbattanti.
然后逐渐在大地之下风生起,翻转大地,使之根朝上而抛向虚空。百由旬大小的地块,二由旬、三由旬、四由旬、五由旬、百由旬大小的地块破裂后,被风力抛掷,在虚空中成为微尘而消失。风也举起轮围山与须弥山而抛向虚空。它们互相撞击,成为微尘而破坏。以同样方法破坏地居天宫与空居天宫,破坏六欲界天后,破坏百千俱胝轮围世界。其中,轮围世界与轮围世界、雪山与雪山、须弥与须弥互相碰撞,成为微尘而破坏。风从地界取至第三禅地。在那里破坏了那三梵天界后,达到广果天而住立。如此破坏一切行法后,自己也破坏。下虚空与上虚空成为一体,成为大黑暗,一切如前所说。然而此处以遍净梵天界为始,世界出现。从广果天死没后,有情生于遍净天等处。
Tattha kappavināsakamahāmeghato yāva kappavināsakavātūpacchedo, idamekaṃ asaṅkhyeyyaṃ. Vātūpacchedato yāva sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ…pe… imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ vātena vināso ca saṇṭhahanañca veditabbaṃ.
其中,从劫破坏大云至劫破坏风止息,这是一阿僧祇。从风止息至成就大云,这是第二阿僧祇……这四个阿僧祇为一大劫。如此应知以风破坏与安住。
§409
Kiṃkāraṇā evaṃ loko vinassati? Akusalamūlakāraṇā. Akusalamūlesu hi ussannesu evaṃ loko vinassati. So ca kho rāge ussannatare agginā vinassati. Dose ussannatare udakena vinassati. Keci pana dose ussannatare agginā. Rāge ussannatare udakenāti vadanti. Mohe ussannatare vātena vinassati. Evaṃ vinassantopi ca nirantarameva sattavāre agginā vinassati. Aṭṭhame vāre udakena. Puna sattavāre agginā. Aṭṭhame vāre udakenāti evaṃ aṭṭhame aṭṭhame vāre vinassanto sattakkhattuṃ udakena vinassitvā puna sattavāre agginā nassati. Ettāvatā tesaṭṭhi kappā atītā honti. Etthantare udakena nassanavāraṃ sampattampi paṭibāhitvā laddhokāso vāto paripuṇṇacatusaṭṭhikappāyuke subhakiṇhe viddhaṃsento lokaṃ vināseti.
以何因缘世界如此破坏?以不善根为因缘。当不善根增盛时,世界如此破坏。当贪增盛时,以火破坏。当嗔增盛时,以水破坏。然而有些人说:当嗔增盛时以火,当贪增盛时以水。当痴增盛时,以风破坏。如此破坏时,连续七次以火破坏。第八次以水。再七次以火。第八次以水,如此每第八次破坏,七次以水破坏后,再七次以火破坏。至此六十三劫已过。在此期间,排除了以水破坏的次数,得到机会的风,破坏寿命圆满六十四劫的遍净天,破坏世界。
§410
Pubbenivāsaṃ anussarantopi ca kappānussaraṇako bhikkhu etesu kappesu anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe anussarati. Kathaṃ? ‘‘Amutrāsi’’ntiādinā (dī. ni. 1.244) nayena.
而且,随念宿住的比库,随念劫者,于这些劫中随念许多坏劫、许多成劫、许多坏成劫。如何?以「在那里」等方式。
Tattha nti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ. ti tisso vā phusso vā. ti kaccāno vā kassapo vā. Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ. Sace pana tasmiṃ kāle attano vaṇṇasampattiṃ vā lūkhapaṇītajīvikabhāvaṃ vā sukhadukkhabahulataṃ vā appāyukadīghāyukabhāvaṃ vā anussaritukāmo hoti, tampi anussaratiyeva. Tenāha ‘‘evaṃvaṇṇo…pe… evamāyupariyanto’’ti.
其中,「在那里」:我在那个坏劫中,在那个有或胎生或趣或识住或有情居或有情聚中存在。「如此名」:提沙或普沙。「如此姓」:咖吒亚那或咖沙巴。这是依随念过去有中自己的名姓而说的。但是,如果在那时他想要随念自己的色的圆满,或粗劣殊胜的生活状态,或多苦多乐,或短寿长寿的状态,他也能随念。因此说「如此色……乃至……如此寿量边际」。
Tattha ti odāto vā sāmo vā. ti sālimaṃsodanāhāro vā pavattaphalabhojano vā. ti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. ti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasatasahassāyupariyanto vā. nti sohaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. nti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. tiādi vuttanayameva.
其中,「如此色」:白色或黑色。「如此食」:以稻米肉食为食,或以现成果实为食。「如此苦乐的感受」:以种种方式感受身心的、有依的无依的等区别的苦乐。「如此寿量边际」:如此以百年为量的寿量边际,或以八万四千劫百千为量的寿量边际。「从那里死后」:我从那个有、胎生、趣、识住、有情居、有情聚死后,又在某个名为某某的有、胎生、趣、识住、有情居、有情聚中生起。「在那里又」:然后在那个有、胎生、趣、识住、有情居、有情聚中又存在。「如此名」等:如前所说的方式。
Apica yasmā nti idaṃ anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ. ti paṭinivattantassa paccavekkhaṇaṃ, tasmā ‘‘idhūpapanno’’ti imissā idhūpapattiyā anantaramevassa upapattiṭṭhānaṃ sandhāya ‘‘amutra udapādi’’nti idaṃ vuttanti veditabbaṃ. nti evamādi panassa tatra imissā upapattiyā anantare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ. ti svāhaṃ tato anantarūpapattiṭṭhānato cuto idha asukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbattoti. ti evaṃ. nti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottena hi satto tisso kassapoti uddisīyati. Vaṇṇādīhi sāmo odātoti nānattato paññāyati. Tasmā nāmagottaṃ uddeso, itare ākārā. ti idaṃ uttānatthamevāti.
再者,因为「在那里」:这是次第上升者随其所欲的随念。「从那里死后」:这是返回者的省察,因此应知「生于此处」:关于这个生于此处,连接其生处的前一个,说「在那里生起」。「在那里又」等:这是为了显示在这个生起的前一个生处中随念名姓等而说的。「从那里死后生于此处」:我从那个前一个生处死后,在此处某某名为某某的刹帝利族或婆罗门族中出生。「如此」:依名姓而有概略,依色等而有行相。因为依名姓,有情被概略为提沙、咖沙巴。依色等,以黑、白等的差别而被了知。因此名姓是概略,其余是行相。「如此有行相有概略」:这是明显的意思。
Pubbenivāsānussatiñāṇakathā niṭṭhitā. · 宿住随念智论完
Cutūpapātañāṇakathā死生智论
§411
Sattānaṃ cutūpapātañāṇakathāya ti (dī. ni. 1.247) cutiyā ca upapāte ca ñāṇāya. Yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthaṃ dibbacakkhuñāṇatthanti vuttaṃ hoti. ti parikammacittaṃ abhinīharati ceva abhininnāmeti ca. ti so katacittābhinīhāro bhikkhu. tiādīsu pana dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ. Dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbaṃ. Ālokapariggahena mahājutikattāpi dibbaṃ. Tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusāreneva veditabbaṃ.
「为了有情的死生智之说明」:为了死与生的智。以何智了知有情的死与生,为了那个目的,说「为了天眼智」。「使心倾向」:使预作心倾向与转向。「那位已作心倾向的比库」。在「天眼」等中,因为类似天的,所以是天的。因为诸天人由善行业所生,不被胆汁、痰、血等所障蔽,由于离随烦恼而清净,能够接受远处的所缘,有天的净眼。而这个由精进修习力所生的智眼也是如此,因为类似天的,所以是天的。因为依天住而获得,以及自己依止天住,所以是天的。因为以光明摄取而有大光明,所以是天的。因为以见墙壁等所隔的色而有大行境,所以是天的。这一切应依声论而了知。
Dassanaṭṭhena . Cakkhukiccakaraṇena cakkhumivātipi . Cutūpapātadassanena diṭṭhivisuddhihetuttā . Yo hi cutimattameva passati, na upapātaṃ. So ucchedadiṭṭhiṃ gaṇhāti. Yo upapātamattameva passati, na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati. Tasmāssa taṃdassanaṃ diṭṭhivisuddhihetu hoti. Ubhayampi cetaṃ buddhaputtā passanti. Tena vuttaṃ ‘‘cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha’’nti.
以见的意义而「眼」。以作眼的作用而「如眼」。以见死生而「清净」,因为是见清净之因。因为若只见死,不见生,他执取断见。若只见生,不见死,他执取新有情出现见。但若见两者,因为他超越这两种见,因此那个见是他的见清净之因。而佛子们见两者。因此说「以见死生而清净,因为是见清净之因」。
Manussūpacāraṃ atikkamitvā rūpadassanena mānusakaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena. ti manussānaṃ maṃsacakkhunā viya satte oloketi.
「超越人的」:应知以超越人的范围而见色,因为超越了人的肉眼,所以超越人的。「以那个清净的、超越人的天眼」:如人以肉眼观察有情。
ti ettha cutikkhaṇe upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā. Ye pana āsannacutikā idāni cavissanti, te cavamānā. Ye ca gahitapaṭisandhikā sampatinibbattāva, te upapajjamānāti adhippetā. Te evarūpe cavamāne ca upapajjamāne ca passatīti dasseti.
「死时、生时」:在此,在死的刹那、在生的刹那,不能以天眼见。但那些接近死的,现在将死的,他们正在死。而那些已取结生的,刚刚出生的,他们正在生,这是所指的。显示见他们如此正在死与正在生。
ti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite oññāte avaññāte. ti amohanissandayuttattā tabbiparīte. ti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. ti dosanissandayuttattā aniṭṭhākantaamanāpavaṇṇayutte. Anabhirūpe virūpetipi attho. ti sugatigate. Alobhanissandayuttattā vā aḍḍhe mahaddhane. ti duggatigate. Lobhanissandayuttattā vā dalidde appannapāne.
由于与痴流相应,在出生、家族、财富等方面低劣者被轻视、被蔑视、被鄙视、被贱视。由于与无痴流相应,与彼相反。由于与无嗔流相应,具足可喜、可爱、可意、美好的容色。由于与嗔流相应,具足不可喜、不可爱、不可意、美好的容色。「不端正、丑陋」也是此义。往生善趣。或者由于与无贪流相应,富裕、大富。往生恶趣。或者由于与贪流相应,贫穷、少食少饮。
ti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate. Tattha purimehi cavamānetiādīhi dibbacakkhukiccaṃ vuttaṃ. Iminā pana padena yathākammupagañāṇakiccaṃ. Tassa ca ñāṇassa ayamuppattikkamo, idha bhikkhu heṭṭhā nirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayike satte passati mahādukkhamanubhavamāne. Taṃ dassanaṃ dibbacakkhukiccameva. So evaṃ manasikaroti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ dukkhaṃ anubhavantī’’ti. Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. Tathā uparidevalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavanamissakavanaphārusakavanādīsu satte passati mahāsampattiṃ anubhavamāne. Tampi dassanaṃ dibbacakkhukiccameva. So evaṃ manasikaroti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī’’ti. Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. Idaṃ yathākammupagañāṇaṃ nāma. Imassa visuṃ parikammaṃ nāma natthi, yathā cimassa, evaṃ anāgataṃsañāṇassāpi. Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti.
无论积集了何种业,即依那些业而往生。在此,以前面「从彼处死没」等说明了天眼的作用。而以此句说明如业往生智的作用。此智的生起次序如下:在此,比库向下对着地狱方向增强光明,见到地狱众生正在经受大苦。那见是天眼的作用。他如此作意:「这些众生造了什么业而经受此苦?」于是他生起以业为所缘的智:「造了这个业」。同样地,向上对着天界方向增强光明,在难陀那林、弥萨咖林、帕鲁萨咖林等处见到众生正在经受大成就。那见也是天眼的作用。他如此作意:「这些众生造了什么业而经受此成就?」于是他生起以业为所缘的智:「造了这个业」。这称为如业往生智。此智没有特别的预作,如同此智,未来分智也是如此。因为这些智依靠天眼而生起,与天眼一起成就。
tiādīsu duṭṭhu caritaṃ, duṭṭhaṃ vā caritaṃ kilesapūtikattāti duccaritaṃ. Kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ, itaresupi eseva nayo. ti samaṅgībhūtā. ti buddhapaccekabuddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā akkosakā garahakāti vuttaṃ hoti. Tattha natthi imesaṃ samaṇadhammo, assamaṇā eteti vadanto antimavatthunā upavadati. Natthi imesaṃ jhānaṃ vā vimokkho vā maggo vā phalaṃ vātiādīni vadanto guṇaparidhaṃsanavasena upavadatīti veditabbo. So ca jānaṃ vā upavadeyya ajānaṃ vā, ubhayathāpi ariyūpavādova hoti. Bhāriyaṃ kammaṃ ānantariyasadisaṃ saggāvaraṇañca maggāvaraṇañca, satekicchaṃ pana hoti. Tassa āvibhāvatthaṃ idaṃ vatthu veditabbaṃ.
在「恶行」等中,邪恶的行为,或因烦恼腐败而称为恶行。身的恶行,或从身生起的恶行,称为身恶行,其余也是同样的方法。具足。对佛陀、辟支佛、声闻等圣者,乃至在家的须陀洹,怀着不利益之心,以最终事实或以诋毁功德而诽谤、辱骂、呵责,这是所说的意思。在此,说「这些人没有沙门法,他们不是沙门」者,以最终事实诽谤。说「这些人没有禅那、解脱、道、果」等者,以诋毁功德而诽谤,应如此了知。无论他知道或不知道而诽谤,两种情况都是诽谤圣者。这是重业,类似无间业,是天界的障碍和道的障碍,但可以忏悔。为了显示此义,应了知此事例。
Aññatarasmiṃ kira gāme eko thero ca daharabhikkhu ca piṇḍāya caranti. Te paṭhamaghareyeva uḷuṅkamattaṃ uṇhayāguṃ labhiṃsu. Therassa ca kucchivāto rujjhati. So cintesi ‘‘ayaṃ yāgu mayhaṃ sappāyā, yāva na sītalā hoti, tāva naṃ pivāmī’’ti. So manussehi ummāratthāya āhaṭe dārukhaṇḍe nisīditvā pivi. Itaro taṃ jigucchanto ‘‘atikhuddābhibhūto mahallako, amhākaṃ lajjitabbakaṃ akāsī’’ti āha. Thero gāme caritvā vihāraṃ gantvā daharabhikkhuṃ āha ‘‘atthi te, āvuso, imasmiṃ sāsane patiṭṭhā’’ti? Āma, bhante, sotāpanno ahanti. Tena hāvuso, uparimaggatthāya vāyāmaṃ mā akāsi. Khīṇāsavo tayā upavaditoti. So taṃ khamāpesi. Tenassa taṃ kammaṃ pākatikaṃ ahosi.
据说在某村,一位长老和一位年轻比库行乞食。他们在第一家就得到一钵热粥。长老的腹部风病发作。他想:「这粥对我适合,趁它还没冷,我要喝它。」他坐在人们为了烧火而带来的木块上喝了。另一位厌恶他说:「老人被饥饿所制伏,做了令我们羞耻的事。」长老在村中行乞后回到寺院,对年轻比库说:「贤友,你在此教法中有立足点吗?」「是的,尊者,我是须陀洹。」「那么,贤友,不要为上道而努力了。你诽谤了漏尽者。」他向他忏悔。因此那业对他成为平常的了。
Tasmā yo aññopi ariyaṃ upavadati, tena gantvā sace attanā vuḍḍhataro hoti, ukkuṭikaṃ nisīditvā ‘‘ahaṃ āyasmantaṃ idañcidañca avacaṃ, taṃ me khamāhī’’ti khamāpetabbo. Sace navakataro hoti, vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ, bhante, tumhe idañcidañca avacaṃ, taṃ me khamathā’’ti khamāpetabbo. Sace disāpakkanto hoti, sayaṃ vā gantvā saddhivihārikādike vā pesetvā khamāpetabbo.
因此,任何其他诽谤圣者的人,应前往,如果自己年长,应蹲坐说:「我对具寿说了这样那样的话,请原谅我」而请求原谅。如果是年轻者,应礼敬后蹲坐,合掌说:「尊者,我对您说了这样那样的话,请原谅我」而请求原谅。如果他已前往他方,应自己前往或派遣同住弟子等请求原谅。
Sace ca nāpi gantuṃ, na pesetuṃ sakkā hoti, ye tasmiṃ vihāre bhikkhū vasanti, tesaṃ santikaṃ gantvā sace navakatarā honti, ukkuṭikaṃ nisīditvā, sace vuḍḍhatarā, vuḍḍhe vuttanayeneva paṭipajjitvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā’’ti vatvā khamāpetabbaṃ. Sammukhā akhamantepi etadeva kattabbaṃ.
如果既不能前往,也不能派遣,应前往住在那寺院的比库们那里,如果他们是年轻者,应蹲坐,如果是年长者,应以对长老所说的方法行事,说:「尊者,我对某某具寿说了这样那样的话,愿那位具寿原谅我」而请求原谅。即使当面不原谅,也应做同样的事。
Sace ekacārikabhikkhu hoti, nevassa vasanaṭṭhānaṃ, na gataṭṭhānaṃ paññāyati, ekassa paṇḍitassa bhikkhuno santikaṃ gantvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, taṃ me anussarato vippaṭisāro hoti, kiṃ karomī’’ti vattabbaṃ. So vakkhati ‘‘tumhe mā cintayittha, thero tumhākaṃ khamati, cittaṃ vūpasamethā’’ti. Tenāpi ariyassa gatadisābhimukhena añjaliṃ paggahetvā khamatūti vattabbaṃ. Sace so parinibbuto hoti, parinibbutamañcaṭṭhānaṃ gantvā yāvasivathikaṃ gantvāpi khamāpetabbaṃ. Evaṃ kate neva saggāvaraṇaṃ, na maggāvaraṇaṃ hoti, pākatikameva hotīti.
如果是独行比库,既不知道他的住处,也不知道他的去处,应前往一位智慧比库那里说:「尊者,我对某某具寿说了这样那样的话,忆念此事我感到后悔,我该怎么办?」他会说:「你不要忧虑,长老原谅你,平息你的心。」他也应面向圣者所去的方向合掌说「请原谅」。如果他已般涅槃,应前往般涅槃处,乃至前往墓地请求原谅。如此做了,既不是天界的障碍,也不是道的障碍,只是平常的了。
ti viparītadassanā. ti micchādiṭṭhivasena samādinnanānāvidhakammā, ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. Ettha ca vacīduccaritaggahaṇeneva ariyūpavāde manoduccaritaggahaṇena ca micchādiṭṭhiyā saṅgahitāyapi imesaṃ dvinnaṃ puna vacanaṃ mahāsāvajjabhāvadassanatthanti veditabbaṃ. Mahāsāvajjo hi ariyūpavādo, ānantariyasadisattā. Vuttampi cetaṃ ‘‘seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto, evaṃ niraye’’ti (ma. ni. 1.149). Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. Yathāha ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjaṃ, yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti (a. ni. 1.310).
见颠倒。以邪见而受持种种业,以及在以邪见为根本的身业等中教导其他人。在此,虽然以语恶行一词已包摄诽谤圣者,以意恶行一词已包摄邪见,但再次说这两者是为了显示极大的过失,应如此了知。因为诽谤圣者是极大的过失,因为类似无间业。也说了此:「沙利子,譬如达上、具足定、具足慧的比库在现法中证得阿拉汉,沙利子,我说此成就如此:不舍弃那语,不舍弃那心,不舍弃那见,如被带去投入地狱。」比邪见更大的过失没有其他。如所说:「诸比库,我不见有其他非法品如此极大过失,诸比库,即邪见。诸比库,邪见是最大的过失。」
ti upādiṇṇakkhandhapariccāgā. ti tadanantaraṃ abhinibbattikkhandhaggahaṇe. Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Parammaraṇāti cuticittato uddhaṃ. nti evamādi sabbaṃ nirayavevacanameva.
「三」是指舍弃取蕴。「三」是指在那之后取生蕴。或者「身坏时」是指命根的断绝。「死后」是指从死心以后。如此等一切只是地狱的同义词。
Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā . Dukkhassa gati paṭisaraṇanti dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti . Vivasā nipatanti ettha dukkaṭakārinoti . Vinassantā vā ettha patanti saṃbhijjamānaṅgapaccaṅgātipi . Natthi ettha assādasaññito ayoti .
地狱,因为远离了作为天界与解脱之因、被认为是福德的此(善行),或者因为没有诸乐的来处。「苦的去处、归依处」是因为多嗔或由恶业所生的去处。「无依者堕落于此作恶业者」。或者「在此毁坏而堕落,肢体与支分被破碎」。「在此没有可喜悦之味」。
Atha vā ggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. ggahaṇena pettivisayaṃ. So hi apāyo ceva duggati ca, sugatito apetattā dukkhassa ca gatibhūtattā. Na tu vinipāto asurasadisaṃ avinipatitattā. ggahaṇena asurakāyaṃ. So hi yathāvuttena atthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati. ggahaṇena avīciādianekappakāraṃ nirayamevāti. ti upagatā, tattha abhinibbattāti adhippāyo. Vuttavipariyāyena sukkapakkho veditabbo.
或者以「一」之取,显示畜生趣。因为畜生趣是恶趣,因为远离善趣,但不是苦界,因为有大威德的龙王等的出生。以「二」之取(显示)饿鬼界。它既是恶趣也是苦界,因为远离善趣及因为是苦的去处。但不是堕处,因为如阿修罗般未堕落。以「三」之取(显示)阿修罗众。它以所说之义既是恶趣也是苦界,且因为从一切安乐堕落而被称为堕处。以「四」之取(显示)无间地狱等种种地狱。「到达于三」,意思是在那里出生。应以所说的相反方式了知善的一方。
Ayaṃ pana viseso, tattha sugatiggahaṇena manussagatipi saṅgayhati. Saggaggahaṇena devagatiyeva. Tattha sundarā gatīti . Rūpādīhi visayehi suṭṭhu aggoti . So sabbopi lujjanapalujjanaṭṭhena ti ayaṃ vacanattho.
然而这是差别:在那里,以善趣之取也包括人趣。以天界之取只是天趣。在那里「美好的去处」。「以色等境很好地到达」。那一切以破坏、毁坏之义而为「世间」,这是词义。
‘‘Iti dibbena cakkhunā’’tiādi sabbaṃ nigamanavacanaṃ. Evaṃ dibbena cakkhunā…pe… passatīti ayamettha saṅkhepattho.
「如此以天眼」等一切是结论之语。「如此以天眼...见」,这是此中的略义。
§412
Evaṃ passitukāmena pana ādikammikena kulaputtena kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā ‘‘tejokasiṇaṃ, odātakasiṇaṃ, ālokakasiṇa’’nti imesu tīsu kasiṇesu aññataraṃ āsannaṃ kātabbaṃ. Upacārajjhānagocaraṃ katvā vaḍḍhetvā ṭhapetabbaṃ. Na tattha appanā uppādetabbāti adhippāyo. Sace hi uppādeti, pādakajjhānanissayaṃ hoti, na parikammanissayaṃ. Imesu ca pana tīsu ālokakasiṇaṃyeva seṭṭhataraṃ. Tasmā taṃ vā itaresaṃ vā aññataraṃ kasiṇaniddese vuttanayena uppādetvā upacārabhūmiyaṃyeva ṭhatvā vaḍḍhetabbaṃ. Vaḍḍhanānayopi cassa tattha vuttanayeneva veditabbo.
然而想要如此见的初学善男子,应使遍处所缘的神通基础禅那以一切行相具足转向能力后,应使「火遍、白遍、光明遍」这三遍中的任何一个接近。应作为近行禅那的行境而增长、安立。意思是不应在那里生起安止。因为如果生起,则成为基础禅那的依止,不是预作的依止。在这三者中,光明遍是最殊胜的。因此应以遍处论中所说的方式生起它或其余任何一个,只住于近行地而增长。其增长的方法也应以在那里所说的方式了知。
Vaḍḍhitaṭṭhānassa antoyeva rūpagataṃ passitabbaṃ. Rūpagataṃ passato panassa parikammassa vāro atikkamati. Tato āloko antaradhāyati. Tasmiṃ antarahite rūpagatampi na dissati. Athānena punappunaṃ pādakajjhānameva pavisitvā tato vuṭṭhāya āloko pharitabbo. Evaṃ anukkamena āloko thāmagato hotīti ettha āloko hotūti yattakaṃ ṭhānaṃ paricchindati, tattha āloko tiṭṭhatiyeva. Divasampi nisīditvā passato rūpadassanaṃ hoti. Rattiṃ tiṇukkāya maggapaṭipanno cettha puriso opammaṃ.
已增长安立者应在内见色所成。当见色所成时,他的预作的次数超越。然后光明消失。当它消失时,色所成也不见。然后他应一再地只进入基础禅那,从那里出来后遍满光明。如此渐次地光明成为强力,在此「光明成为」,他所限定的地方,光明就住立于那里。白天坐着见者有色的见。夜晚持火把行路者在此是譬喻。
Eko kira rattiṃ tiṇukkāya maggaṃ paṭipajji. Tassa sā tiṇukkā vijjhāyi. Athassa samavisamāni na paññāyiṃsu. So taṃ tiṇukkaṃ bhūmiyaṃ ghaṃsitvā tiṇukkā puna ujjālesi. Sā pajjalitvā purimālokato mahantataraṃ ālokaṃ akāsi. Evaṃ punappunaṃ vijjhātaṃ ujjālayato kamena sūriyo uṭṭhāsi. Sūriye uṭṭhite ukkāya kammaṃ natthīti taṃ chaḍḍetvā divasampi agamāsi. Tattha ukkāloko viya parikammakāle kasiṇāloko. Ukkāya vijjhātāya samavisamānaṃ adassanaṃ viya rūpagataṃ passato parikammassa vārātikkamena āloke antarahite rūpagatānaṃ adassanaṃ. Ukkāya ghaṃsanaṃ viya punappunaṃ pavesanaṃ. Ukkāya purimālokato mahantatarālokakaraṇaṃ viya puna parikammaṃ karoto balavatarālokapharaṇaṃ. Sūriyuṭṭhānaṃ viya thāmagatālokassa yathāparicchedena ṭhānaṃ. Tiṇukkaṃ chaḍḍetvā divasampi gamanaṃ viya parittālokaṃ chaḍḍetvā thāmagatenālokena divasampi rūpadassanaṃ.
据说有一人夜晚持火把行路。他的那火把熄灭了。然后他的平坦与不平坦不显现。他在地上摩擦那火把,火把再次燃起。它燃烧后比先前的光明作更大的光明。如此一再地熄灭、燃起,渐次地太阳升起。太阳升起时,火把的工作不存在,舍弃它而白天也行。在那里,如火把之光是预作时的遍光明。如火把熄灭时平坦与不平坦的不见,是见色所成者预作的次数超越、光明消失时色所成的不见。如摩擦火把是一再地进入。如火把比先前的光明作更大光明,是再作预作者遍满更强力的光明。如太阳升起是强力光明的如所限定的地方。如舍弃火把而白天也行,是舍弃小光明而以强力光明白天也有色的见。
Tattha yadā tassa bhikkhuno maṃsacakkhussa anāpāthagataṃ antokucchigataṃ hadayavatthunissitaṃ heṭṭhāpathavītalanissitaṃ tirokuṭṭapabbatapākāragataṃ paracakkavāḷagatanti idaṃ rūpaṃ ñāṇacakkhussa āpāthaṃ āgacchati, maṃsacakkhunā dissamānaṃ viya hoti, tadā dibbacakkhu uppannaṃ hotīti veditabbaṃ. Tadeva cettha rūpadassanasamatthaṃ, na pubbabhāgacittāni.
于此,当那位比库的肉眼所不能见的、在腹内的、依靠心所依处的、依靠下方地界的、在墙壁、山岩、围墙之外的、在其他轮围世界的这些色,来到智眼的范围,如同被肉眼所见一般,那时应知天眼已生起。在此,只有那个才能见色,不是前分心。
Taṃ panetaṃ puthujjanassa paribandho hoti. Kasmā? So hi yasmā yattha yattha āloko hotūti adhiṭṭhāti, taṃ taṃ pathavīsamuddapabbate vinivijjhitvāpi ekālokaṃ hoti, athassa tattha bhayānakāni yakkharakkhasādirūpāni passato bhayaṃ uppajjati. Yena cittavikkhepaṃ patvā jhānavibbhantako hoti, tasmā rūpadassane appamattena bhavitabbaṃ.
然而,对凡夫来说,那是障碍。为什么?因为他在任何地方决意「愿有光」,即使穿透那些地、海、山,也成为一片光明,那时他见到可怖的亚卡、罗刹等色时,恐惧生起。由此导致心散乱,成为退失禅那者,因此在见色时应不放逸。
Tatrāyaṃ dibbacakkhuno uppattikkamo. Vuttappakārametaṃ rūpamārammaṇaṃ katvā manodvārāvajjane uppajjitvā niruddhe tadeva rūpaṃ ārammaṇaṃ katvā cattāri pañca vā javanāni uppajjantīti sabbaṃ purimanayeneva veditabbaṃ. Idhāpi pubbabhāgacittāni savitakkasavicārāni kāmāvacarāni. Pariyosāne atthasādhakacittaṃ catutthajjhānikaṃ rūpāvacaraṃ. Tena sahajātaṃ ñāṇaṃ sattānaṃ cutūpapāte ñāṇantipi dibbacakkhuñāṇantipi vuccatīti.
于此,这是天眼生起的次第。以前述方式的色为所缘,在意门转向生起灭去后,以那同样的色为所缘,四或五个速行生起,一切应以前述方法了知。在此,前分心也是有寻有伺的欲界心。最后成就事的心是第四禅那的色界心。与那俱生的智,称为「关于有情死生之智」,也称为「天眼智」。
Cutūpapātañāṇakathā niṭṭhitā. · 死生智论完
Pakiṇṇakakathā杂论
Iti pañcakkhandhavidū, pañca abhiññā avoca yā nātho;
如此,通晓五蕴者,大师宣说了五种神通;
Tā ñatvā tāsu ayaṃ, pakiṇṇakakathāpi viññeyyā.
了知那些之后,这杂论也应被了知。
Etāsu hi yadetaṃ cutūpapātañāṇasaṅkhātaṃ dibbacakkhu, tassa anāgataṃsañāṇañca yathākammupagañāṇañcāti dvepi paribhaṇḍañāṇāni honti. Iti imāni ca dve iddhividhādīni ca pañcāti satta abhiññāñāṇāni idhāgatāni. Idāni tesaṃ ārammaṇavibhāge asammohatthaṃ –
于此诸神通中,这称为死生智的天眼,有未来分智和随业趣智这两种附属智。如此,这两种和神变等五种,共七种神通智在此出现。现在,为了不迷惑它们的所分别论——
Ārammaṇattikā vuttā, ye cattāro mahesinā;
大仙说了三种所缘;
Sattannamapi ñāṇānaṃ, pavattiṃ tesu dīpaye.
我将阐明七种智在那些所缘中的运作。
Tatrāyaṃ dīpanā. Cattāro hi ārammaṇattikā mahesinā vuttā. Katame cattāro? Parittārammaṇattiko, maggārammaṇattiko, atītārammaṇattiko, ajjhattārammaṇattikoti (dha. sa. tikamātikā 13, 16, 19, 21).
于此,这是解释。大仙(世尊)说了四种所缘性。哪四种?小所缘性、道所缘性、过去所缘性、内所缘性(《法集论》三法母论13, 16, 19, 21)。
§414
Tattha parittamahaggataatītānāgatapaccuppannaajjhattabahiddhārammaṇavasena sattasu ārammaṇesu pavattati. Kathaṃ? Tañhi yadā kāyaṃ cittasannissitaṃ katvā adissamānena kāyena gantukāmo cittavasena kāyaṃ pariṇāmeti, mahaggatacitte samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā rūpakāyārammaṇato parittārammaṇaṃ hoti. Yadā cittaṃ kāyasannissitaṃ katvā dissamānena kāyena gantukāmo kāyavasena cittaṃ pariṇāmeti, pādakajjhānacittaṃ rūpakāye samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā mahaggatacittārammaṇato mahaggatārammaṇaṃ hoti.
于此,依小、广大、过去、未来、现在、内、外所缘,在七种所缘中转起。如何?当他使身依止于心,欲以不可见的身前往,以心转变身,将(心)置入、安立于广大心时,由于所缘是通过运用而获得的,故从色身所缘而言是小所缘。当他使心依止于身,欲以可见的身前往,以身转变心,将基础禅那心置入、安立于色身时,由于所缘是通过运用而获得的,故从广大心所缘而言是广大所缘。
Yasmā pana tadeva cittaṃ atītaṃ niruddhaṃ ārammaṇaṃ karoti, tasmā atītārammaṇaṃ hoti. Mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgatārammaṇaṃ hoti. kira mahādhātunidhānaṃ karonto ‘‘anāgate aṭṭhārasavassādhikāni dvevassasatāni ime gandhā mā sussiṃsu, pupphāni mā milāyiṃsu, dīpā mā nibbāyiṃsū’’ti (dha. sa. aṭṭha. 1434) adhiṭṭhahi. Sabbaṃ tatheva ahosi. vattaniyasenāsane bhikkhusaṅghaṃ sukkhabhattaṃ bhuñjamānaṃ disvā udakasoṇḍiṃ divase divase purebhatte dadhirasaṃ hotūti adhiṭṭhāsi. Purebhatte gahitaṃ dadhirasaṃ hoti. Pacchābhatte pākatikaudakameva (dha. sa. aṭṭha. 1434). Kāyaṃ pana cittasannissitaṃ katvā adissamānena kāyena gamanakāle paccuppannārammaṇaṃ hoti.
然而,因为那同一个心以已过去、已灭的为所缘,故是过去所缘。如大咖萨巴长老等在大界藏时,对于决意未来者,是未来所缘。据说(大咖萨巴长老)在作大界藏时决意:「在未来超过二百年的十八年中,愿这些香不干枯,花不凋谢,灯不熄灭」(《法集论注》1434)。一切都如是发生了。(大咖萨巴长老)见比库僧团在常住住处食用干粮,决意:「愿水瓶中日日在午前有酸乳汁」。在午前取得的是酸乳汁。在午后则是普通的水(《法集论注》1434)。然而,当使身依止于心,以不可见的身前往时,是现在所缘。
Kāyavasena cittaṃ, cittavasena vā kāyaṃ pariṇāmanakāle attano kumārakavaṇṇādinimmānakāle ca sakāyacittānaṃ ārammaṇakaraṇato ajjhattārammaṇaṃ hoti. Bahiddhā hatthiassādidassanakāle pana bahiddhārammaṇanti evaṃ tāva iddhividhañāṇassa sattasu ārammaṇesu pavatti veditabbā.
当以身转变心,或以心转变身时,当变化自己的童子形相等时,由于以自己的身与心为所缘,故是内所缘。然而,在外见象、马等时,则是外所缘。如是,首先应知神变智在七种所缘中的转起。
§415
parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. Kathaṃ? Tañhi yasmā saddaṃ ārammaṇaṃ karoti, saddo ca paritto, tasmā parittārammaṇaṃ hoti. Vijjamānaṃyeva pana saddaṃ ārammaṇaṃ katvā pavattanato paccuppannārammaṇaṃ hoti. Taṃ attano kucchisaddasavanakāle ajjhattārammaṇaṃ. Paresaṃ saddasavanakāle bahiddhārammaṇanti evaṃ dibbasotadhātuñāṇassa catūsu ārammaṇesu pavatti veditabbā.
天耳界智依小、现在、内、外所缘,在四种所缘中转起。如何?因为它以声为所缘,而声是小的,故是小所缘。然而,由于它以正存在的声为所缘而转起,故是现在所缘。当听闻自己腹中的声音时,是内所缘。当听闻他人的声音时,是外所缘。如是应知天耳界智在四种所缘中的转起。
§416
parittamahaggataappamāṇamaggaatītānāgatapaccuppannabahiddhārammaṇavasena aṭṭhasu ārammaṇesu pavattati. Kathaṃ? Tañhi paresaṃ kāmāvacaracittajānanakāle parittārammaṇaṃ hoti. Rūpāvacaraarūpāvacaracittajānanakāle mahaggatārammaṇaṃ hoti. Maggaphalajānanakāle appamāṇārammaṇaṃ hoti.
他心智依小、广大、无量、道、过去、未来、现在、外所缘,在八种所缘中转起。如何?当它了知他人的欲界心时,是小所缘。当了知色界心、无色界心时,是广大所缘。当了知道与果时,是无量所缘。
Ettha ca puthujjano sotāpannassa cittaṃ na jānāti. Sotāpanno vā sakadāgāmissāti evaṃ yāva arahato netabbaṃ. Arahā pana sabbesaṃ cittaṃ jānāti. Aññopi ca uparimo heṭṭhimassāti ayaṃ viseso veditabbo. Maggacittārammaṇakāle maggārammaṇaṃ hoti. Yadā pana atīte sattadivasabbhantare ca anāgate sattadivasabbhantare ca paresaṃ cittaṃ jānāti, tadā atītārammaṇaṃ anāgatārammaṇañca hoti.
于此,凡夫不了知入流者的心。入流者不了知一来者的心,如是应推至阿拉汉。然而,阿拉汉了知一切人的心。另外,上位者(了知)下位者的心,应知这是差别。当以道心为所缘时,是道所缘。然而,当他了知他人在过去七日以内及未来七日以内的心时,则是过去所缘与未来所缘。
Kathaṃ paccuppannārammaṇaṃ hoti. Paccuppannaṃ nāma tividhaṃ – khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannañca. Tattha uppādaṭṭhitibhaṅgappattaṃ . Ekadvesantativārapariyāpannaṃ . Tattha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti , etthantare ekadvesantativārā veditabbā. Ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā. Dūre ṭhatvā pana rajakānaṃ hatthavikāraṃ, ghaṇḍibherīākoṭanavikārañca disvāpi na tāva saddaṃ suṇāti, yāva pana taṃ suṇāti, etasmimpi antare ekadvesantativārā veditabbā. Evaṃ tāva .
如何是现在所缘?所谓现在有三种——刹那现在、相续现在、期间现在。于此,达到生、住、灭的是刹那现在。一或二相续转的所摄是相续现在。(一生的)时段所摄是期间现在。于此,坐在暗处而前往光明处者,所缘不会立即显现,直到它显现为止,在这期间应知有一或二相续转。在光明处游行后进入覆盖处者,色也不会立即显现,直到它显现为止,在这期间应知有一或二相续转。然而,站在远处见到洗衣者的手部动作及击鼓、击钹的动作,却不会立即听到声音,直到听到它为止,在这期间也应知有一或二相续转。如是,首先(说)相续现在。
pana rūpasantati arūpasantatīti dve santatiyo vatvā udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati, addhānato āgatassa yāva kāye usumabhāvo na vūpasammati, ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe kammaṭṭhānaṃ manasi karitvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ nāma. Dve tayo javanavārā nāmāti vatvā tadubhayampi nāmāti vadanti.
然而,说了色相续、无色相续这两种相续之后,他们说:已踏入水而去者,直到岸边所踏之水的痕迹未平息;从路途来者,直到身体的温暖未止息;从热处来而进入房屋者,直到黑暗未消失;在室内作意业处后,白天打开窗户观看者,直到眼睛的颤动未止息,这名为名。说了两三个速行过程是名之后,他们说那两者都是名。
Ekabhavaparicchinnaṃ pana nāma. Yaṃ sandhāya ‘‘yo cāvuso, mano ye ca dhammā ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī’’ti (ma. ni. 3.284) vuttaṃ. Santatipaccuppannañcettha aṭṭhakathāsu āgataṃ. Addhāpaccuppannaṃ sutte.
然而,名是一有所限的。关于此,说:「诸友,意与诸法,此两者都是现在,若识对那现在有欲贪的系缚,由于识有欲贪的系缚,他喜悦那个,喜悦那个者,他在现在诸法中被束缚。」在诸义注中来到相续现在。在经中是时段现在。
Tattha keci khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotīti vadanti. Kiṃ kāraṇā? Yasmā iddhimato ca parassa ca ekakkhaṇe cittaṃ uppajjatīti. Idañca nesaṃ opammaṃ, yathā ākāse khitte pupphamuṭṭhimhi avassaṃ ekaṃ pupphaṃ ekassa vaṇṭena vaṇṭaṃ paṭivijjhati, evaṃ parassa cittaṃ jānissāmīti rāsivasena mahājanassa citte āvajjite avassaṃ ekassa cittaṃ ekena cittena uppādakkhaṇe vā ṭhitikkhaṇe vā bhaṅgakkhaṇe vā paṭivijjhatīti. Taṃ pana vassasatampi vassasahassampi āvajjanto yena ca cittena āvajjati , yena ca jānāti. Tesaṃ dvinnaṃ sahaṭhānābhāvato āvajjanajavanānañca aniṭṭhaṭṭhāne nānārammaṇabhāvappattidosato ayuttanti aṭṭhakathāsu paṭikkhittaṃ.
在那里,某些人说:刹那现在的心是他心智的所缘。什么原因?因为具神通者与他人的心在同一刹那生起。这是他们的譬喻:如同在空中抛掷的一把花中,必定有一朵花以茎刺穿另一朵花的茎,如此,为了「我将知他人的心」而对大众的心以堆的方式作意时,必定有一个心以一个心在生起刹那、住立刹那或坏灭刹那刺穿。然而,即使作意百年或千年,以那个心作意,以那个心了知。由于那两者无同时性,以及由于作意与速行在未完成处有不同所缘的过失,在诸义注中被驳斥为不合理。
Santatipaccuppannaṃ pana addhāpaccuppannañca ārammaṇaṃ hotīti veditabbaṃ. Tattha yaṃ vattamānajavanavīthito atītānāgatavasena dvittijavanavīthiparimāṇe kāle parassa cittaṃ, taṃ sabbampi santatipaccuppannaṃ nāma. ‘‘Addhāpaccuppannaṃ pana javanavārena dīpetabba’’nti vuttaṃ. Taṃ suṭṭhu vuttaṃ.
应知相续现在与时段现在是所缘。在那里,从现行速行心路,以过去未来的方式,在二三速行心路的时量中,他人的心,这一切都三十二相续现在。然而说:「时段现在应以速行过程来显示。」这说得很好。
Tatrāyaṃ dīpanā, iddhimā parassa cittaṃ jānitukāmo āvajjati, āvajjanaṃ khaṇapaccuppannaṃ ārammaṇaṃ katvā teneva saha nirujjhati. Tato cattāri pañca vā javanāni. Yesaṃ pacchimaṃ iddhicittaṃ, sesāni kāmāvacarāni, tesaṃ sabbesampi tadeva niruddhaṃ cittamārammaṇaṃ hoti, na ca tāni nānārammaṇāni honti, addhāvasena paccuppannārammaṇattā. Ekārammaṇattepi ca iddhicittameva parassa cittaṃ jānāti, na itarāni. Yathā cakkhudvāre cakkhuviññāṇameva rūpaṃ passati, na itarānīti. Iti idaṃ santatipaccuppannassa ceva addhāpaccuppannassa ca vasena paccuppannārammaṇaṃ hoti. Yasmā vā santatipaccuppannampi addhāpaccuppanneyeva patati, tasmā addhāpaccuppannavasenevetaṃ paccuppannārammaṇanti veditabbaṃ. Parassa cittārammaṇattāyeva pana bahiddhārammaṇaṃ hotīti evaṃ cetopariyañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.
在那里,这是显示:具神通者欲知他人的心而作意,作意以刹那现在为所缘,与那个一起灭去。从那里有四个或五个速行。其中最后的是神通心,其余的是欲界的,对它们全部,那个已灭的心是所缘,它们不是不同所缘,因为以时段的方式是现在所缘。即使在同一所缘中,只有神通心知他人的心,不是其他的。如同在眼门,只有眼识见色,不是其他的。如此,这以相续现在与时段现在的方式是现在所缘。或者因为相续现在也落入时段现在,因此应知这仅以时段现在的方式是现在所缘。然而,仅由于是他人心所缘,它是外所缘。如此应知他心智在八种所缘中的转起。
§417
parittamahaggataappamāṇamaggaatītaajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. Kathaṃ? Tañhi kāmāvacarakkhandhānussaraṇakāle parittārammaṇaṃ hoti. Rūpāvacarārūpāvacarakkhandhānussaraṇakāle mahaggatārammaṇaṃ. Atīte attanā parehi vā bhāvitamaggaṃ sacchikataphalañca anussaraṇakāle appamāṇārammaṇaṃ. Bhāvitamaggameva anussaraṇakāle maggārammaṇaṃ. Niyamato panetaṃ atītārammaṇameva.
以小、大、无量、道、过去、内、外、不应说所缘的方式,在八种所缘中转起。如何?那个在忆念欲界诸蕴时是小所缘。在忆念色界、无色界诸蕴时是大所缘。在忆念过去自己或他人所修习的道与所作证的果时是无量所缘。在仅忆念所修习的道时是道所缘。然而,这决定只是过去所缘。
Tattha kiñcāpi cetopariyañāṇayathākammupagañāṇānipi atītārammaṇāni honti, atha kho tesaṃ cetopariyañāṇassa sattadivasabbhantarātītaṃ cittameva ārammaṇaṃ. Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti. Maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vuttaṃ. Yathākammupagañāṇassa ca atītaṃ cetanāmattameva ārammaṇaṃ. Pubbenivāsañāṇassa pana atītā khandhā khandhapaṭibaddhañca kiñci anārammaṇaṃ nāma natthi . Tañhi atītakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇagatikaṃ hotīti ayaṃ viseso veditabbo. Ayamettha aṭṭhakathānayo. Yasmā pana ‘‘kusalā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammupagañāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.404) paṭṭhāne vuttaṃ. Tasmā cattāropi khandhā cetopariyañāṇayathākammupagañāṇānaṃ ārammaṇā honti. Tatrāpi yathākammupagañāṇassa kusalākusalā evāti.
在那里,虽然他心智与业生智也是过去所缘,但是对它们,他心智的所缘只是七日以内过去的心。因为那个不知其他蕴或与蕴相系属的。然而,由于是道相应心所缘,以方便说为道所缘。业生智的所缘只是过去的思。然而,对宿住随念智,在过去诸蕴与蕴相系属中,没有什么名为非所缘。因为那个在过去诸蕴与蕴相系属诸法中,是达到一切知智之智的行境,应知这是差别。这是这里的义注方法。然而,因为在《发趣论》中说:「善蕴以所缘缘为神通智、他心智、宿住随念智、业生智、未来分智的缘。」因此,四蕴也是他心智与业生智的所缘。在那里,对业生智,只是善与不善。
Attano khandhānussaraṇakāle panetaṃ ajjhattārammaṇaṃ. Parassa khandhānussaraṇakāle bahiddhārammaṇaṃ. ‘‘Atīte vipassī bhagavā ahosi. Tassa mātā bandhumatī, pitā bandhumā’’tiādinā (dī. ni. 2.12) nayena nāmagottapathavīnimittādianussaraṇakāle navattabbārammaṇaṃ hoti. nti cettha khandhūpanibandho sammutisiddho byañjanattho daṭṭhabbo, na byañjanaṃ. Byañjanañhi saddāyatanasaṅgahitattā parittaṃ hoti. Yathāha ‘‘niruttipaṭisambhidā parittārammaṇā’’ti (vibha. 749). Ayamettha amhākaṃ khanti. Evaṃ pubbenivāsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.
然而,这个在忆念自己的诸蕴时是内所缘。在忆念他人的诸蕴时是外所缘。以「在过去,毗婆尸世尊存在。他的母亲是槃头摩帝,父亲是槃头摩」等方式,在忆念名、姓、地相等时,是不应说所缘。在这里,应见与蕴相关的概念成就的意义,不是文字。因为文字由于被声处所摄,是小的。如说:「词无碍解是小所缘。」这是我们在这里的意见。如此应知宿住随念智在八种所缘中的转起。
§418
parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. Kathaṃ? Tañhi yasmā rūpaṃ ārammaṇaṃ karoti, rūpañca parittaṃ, tasmā parittārammaṇaṃ hoti. Vijjamāneyeva ca rūpe pavattattā paccuppannārammaṇaṃ. Attano kucchigatādirūpadassanakāle ajjhattārammaṇaṃ. Parassa rūpadassanakāle bahiddhārammaṇanti evaṃ dibbacakkhuñāṇassa catūsu ārammaṇesu pavatti veditabbā.
依小所缘、现在所缘、内所缘、外所缘之方式,于四种所缘中转起。如何?因为它以色为所缘,而色是小的,所以是小所缘。因为只在存在的色中转起,所以是现在所缘。在见自己腹中等色之时,是内所缘。在见他人之色之时,是外所缘。如此应知天眼智于四种所缘中的转起。
§419
parittamahaggataappamāṇamaggaanāgataajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. Kathaṃ? Tañhi ‘‘ayaṃ anāgate kāmāvacare nibbattissatī’’ti jānanakāle parittārammaṇaṃ hoti. ‘‘Rūpāvacare arūpāvacare vā nibbattissatī’’ti jānanakāle mahaggatārammaṇaṃ. ‘‘Maggaṃ bhāvessati, phalaṃ sacchikarissatī’’ti jānanakāle appamāṇārammaṇaṃ. ‘‘Maggaṃ bhāvessati’’cceva jānanakāle maggārammaṇaṃ. Niyamato pana taṃ anāgatārammaṇameva.
依小所缘、广大所缘、无量所缘、道所缘、未来所缘、内所缘、外所缘、不可说所缘之方式,于八种所缘中转起。如何?它在知「此人将于未来生于欲界」之时,是小所缘。在知「将生于色界或无界」之时,是广大所缘。在知「将修习道、将作证果」之时,是无量所缘。在知「将修习道」之时,是道所缘。但决定地,它只是未来所缘。
Tattha kiñcāpi cetopariyañāṇampi anāgatārammaṇaṃ hoti, atha kho tassa sattadivasabbhantarānāgataṃ cittameva ārammaṇaṃ. Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti. Anāgataṃsañāṇassa pubbenivāsañāṇe vuttanayena anāgate anārammaṇaṃ nāma natthi. ‘‘Ahaṃ amutra nibbattissāmī’’ti jānanakāle ajjhattārammaṇaṃ. ‘‘Asuko amutra nibbattissatī’’ti jānanakāle bahiddhārammaṇaṃ. ‘‘Anāgate metteyyo bhagavā uppajjissati (dī. ni. 3.107). Subrahmā nāmassa brāhmaṇo pitā bhavissati. Brahmavatī nāma brāhmaṇī mātā’’tiādinā pana nayena nāmagottajānanakāle pubbenivāsañāṇe vuttanayeneva na vattabbārammaṇaṃ hotīti evaṃ anāgataṃsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.
于此,虽然他心智也是未来所缘,但对它来说,只有七日以内的未来心才是所缘。因为它不知其他蕴或与蕴相关的。对于未来智,以宿住智中所说的方式,在未来中没有所谓的无所缘。在知「我将生于某处」之时,是内所缘。在知「某人将生于某处」之时,是外所缘。但以「未来弥勒世尊将出现,名为苏婆罗门的婆罗门将是他的父亲,名为梵摩婆帝的婆罗门女将是母亲」等方式,在知名姓之时,如宿住智中所说的方式,不是可说所缘。如此应知未来智于八种所缘中的转起。
§420
parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu ārammaṇesu pavattati. Kathaṃ? Tañhi kāmāvacarakammajānanakāle parittārammaṇaṃ hoti. Rūpāvacarārūpāvacarakammajānanakāle mahaggatārammaṇaṃ. Atītameva jānātīti atītārammaṇaṃ. Attano kammaṃ jānanakāle ajjhattārammaṇaṃ. Parassa kammaṃ jānanakāle bahiddhārammaṇaṃ hoti. Evaṃ yathākammupagañāṇassa pañcasu ārammaṇesu pavatti veditabbā. Yañcettha ajjhattārammaṇañceva bahiddhārammaṇañcāti vuttaṃ, taṃ kālena ajjhattaṃ kālena bahiddhā jānanakāle ajjhattabahiddhārammaṇampi hotiyevāti.
依小所缘、广大所缘、过去所缘、内所缘、外所缘之方式,于五种所缘中转起。如何?它在知欲界业之时,是小所缘。在知色界、无色界业之时,是广大所缘。因为只知过去,所以是过去所缘。在知自己的业之时,是内所缘。在知他人的业之时,是外所缘。如此应知业生智于五种所缘中的转起。于此所说的内所缘与外所缘,在时而知内、时而知外之时,也是内外所缘。
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