22. Ñāṇadassanavisuddhiniddeso22. 智见清净分别

155 段 · CSCD 巴利原典

Paṭhamamaggañāṇakathā第一道智论

§806

Ito paraṃ gotrabhuñāṇaṃ hoti, taṃ maggassa āvajjanaṭṭhāniyattā neva paṭipadāñāṇadassanavisuddhiṃ na ñāṇadassanavisuddhiṃ bhajati, antarā abbohārikameva hoti. Vipassanāsote patitattā pana vipassanāti saṅkhaṃ gacchati. Sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāma.

从此之后是种姓智,它因为是道的转向之处,既不属于道非道智见清净,也不属于智见清净,只是中间的非凡俗的。然而,因为落入观之流,所以被称为观。在入流道、一来道、不来道、阿拉汉道这四道中的智,名为智见清净。

Tattha paṭhamamaggañāṇaṃ tāva sampādetukāmena aññaṃ kiñci kātabbaṃ nāma natthi. Yañhi anena kātabbaṃ siyā, taṃ anulomāvasānaṃ vipassanaṃ uppādentena katameva. Evaṃ uppannaanulomañāṇassa panassa tehi tīhipi anulomañāṇehi attano balānurūpena thūlathūle saccapaṭicchādake tamamhi antaradhāpite sabbasaṅkhāragatesu cittaṃ na pakkhandati, na santiṭṭhati, nādhimuccati, na sajjati, na laggati, na bajjhati. Padumapalāsato udakaṃ viya patilīyati patikuṭati pativattati. Sabbaṃ nimittārammaṇampi sabbaṃ pavattārammaṇampi palibodhato upaṭṭhāti. Athassa sabbasmiṃ nimittapavattārammaṇe palibodhato upaṭṭhite anulomañāṇassa āsevanante animittaṃ appavattaṃ visaṅkhāraṃ nirodhaṃ nibbānaṃ ārammaṇaṃ kurumānaṃ puthujjanagottaṃ puthujjanasaṅkhaṃ puthujjanabhūmiṃ atikkamamānaṃ ariyagottaṃ ariyasaṅkhaṃ ariyabhūmiṃ okkamamānaṃ nibbānārammaṇe paṭhamāvaṭṭanapaṭhamābhogapaṭhamasamannāhārabhūtaṃ maggassa anantarasamanantarāsevanaupanissayanatthivigatavasena chahi ākārehi paccayabhāvaṃ sādhayamānaṃ sikhāppattaṃ vipassanāya muddhabhūtaṃ apunarāvaṭṭakaṃ uppajjati gotrabhuñāṇaṃ.

在此,想要成就第一道智者,没有其他应作之事。因为凡是他应作的,在生起以随顺为终结的观时已经作了。如此生起随顺智的他,以这三种随顺智,依照自己的力量,在遮蔽谛的粗、中、细的黑暗消失后,心对一切行所缘不前进、不住立、不胜解、不执着、不附着、不系缚,如水从莲叶退缩、退避、退转。一切相所缘和一切转起所缘都显现为障碍。当他的一切相所缘和转起所缘显现为障碍时,在随顺智的修习终了时,以无相、无转起、无行、灭、涅槃为所缘,超越凡夫种姓、凡夫之名、凡夫地,进入圣者种姓、圣者之名、圣者地,成为以涅槃为所缘的第一转向、第一作意、第一准备,以无间、等无间、重复修习、亲依止、有、离去六种方式成就道的缘的状态,达到顶点,成为观的顶峰,不再退转的种姓智生起。

Yaṃ sandhāya vuttaṃ –

关于此,如是说——

‘‘Kathaṃ bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ? Uppādaṃ abhibhuyyatīti gotrabhu. Pavattaṃ…pe… upāyāsaṃ abhibhuyyatīti gotrabhu. Bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhu. Anuppādaṃ pakkhandatīti gotrabhu. Appavattaṃ…pe… anupāyāsaṃ nirodhaṃ nibbānaṃ pakkhandatīti gotrabhu. Uppādaṃ abhibhuyyitvā anuppādaṃ pakkhandatīti gotrabhū’’ti (paṭi. ma. 1.59) sabbaṃ vitthāretabbaṃ.

「如何在外出离转出中的慧是种姓智?超越生故为种姓。超越转起……超越恼害故为种姓。超越外行相故为种姓。前进于不生故为种姓。前进于不转起……前进于无恼害、灭、涅槃故为种姓。超越生而前进于不生故为种姓」,一切应详说。

§807

Tatrāyaṃ ekāvajjanena ekavīthiyaṃ pavattamānānampi anulomagotrabhūnaṃ nānārammaṇe pavattanākāradīpikā upamā – yathā hi mahāmātikaṃ laṅghitvā paratīre patiṭṭhātukāmo puriso vegena dhāvitvā mātikāya orimatīre rukkhasākhāya bandhitvā olambitaṃ rajjuṃ vā yaṭṭhiṃ vā gahetvā ullaṅghitvā paratīraninnapoṇapabbhārakāyo hutvā paratīrassa uparibhāgaṃ patto taṃ muñcitvā vedhamāno paratīre patitvā saṇikaṃ patiṭṭhāti, evamevāyaṃ yogāvacaropi bhavayonigatiṭṭhitinivāsānaṃ paratīrabhūte nibbāne patiṭṭhātukāmo udayabbayānupassanādinā vegena dhāvitvā attabhāvarukkhasākhāya bandhitvā olambitaṃ rūparajjuṃ vā vedanādīsu aññataradaṇḍaṃ vā aniccanti vā dukkhanti vā anattāti vāti anulomāvajjanena gahetvā taṃ amuñcamānova paṭhamena anulomacittena ullaṅghitvā dutiyena paratīraninnapoṇapabbhārakāyo viya nibbānaninnapoṇapabbhāramānaso hutvā tatiyena paratīrassa uparibhāgaṃ patto viya idāni pattabbassa nibbānassa āsanno hutvā tassa cittassa nirodhena taṃ saṅkhārārammaṇaṃ muñcitvā gotrabhucittena visaṅkhāre paratīrabhūte nibbāne patati. Ekārammaṇe pana aladdhāsevanatāya vedhamāno so puriso viya na tāva suppatiṭṭhito hoti, tato maggañāṇena patiṭṭhātīti.

在此,这个譬喻显示以一转向在一心路中进行的随顺和种姓以不同所缘进行的方式——譬如想要跨越大河而住立于彼岸的人,快速奔跑后,抓住绑在河此岸树枝上垂下的绳或杖,跳跃后,身体倾向、倾斜、趋向彼岸,到达彼岸上方,放开它,摇摆着落在彼岸,慢慢住立。同样地,这位瑜伽行者想要住立于作为有、趣、生、住处、居处的彼岸的涅槃,以观生灭等快速奔跑后,抓住绑在自身树枝上垂下的色绳或受等中任一杖,即以随顺转向「无常」或「苦」或「无我」,不放开它,以第一随顺心跳跃,以第二心如身体倾向、倾斜、趋向彼岸般,心倾向、倾斜、趋向涅槃,以第三心如到达彼岸上方般,接近现在应证得的涅槃,以那心的灭,放开那行所缘,以种姓心落在作为彼岸的无行的涅槃中。然而,因为在一所缘未得修习,如那个摇摆的人般,还未善住立,之后以道智住立。

§808

Tattha anulomaṃ saccapaṭicchādakaṃ kilesatamaṃ vinodetuṃ sakkoti, na nibbānamārammaṇaṃ kātuṃ. Gotrabhu nibbānameva ārammaṇaṃ kātuṃ sakkoti, na saccapaṭicchādakaṃ tamaṃ vinodetuṃ. Tatrāyaṃ upamā – eko kira cakkhumā puriso ‘‘nakkhattayogaṃ jānissāmī’’ti rattibhāge nikkhamitvā candaṃ passituṃ uddhaṃ ullokesi, tassa valāhakehi paṭicchannattā cando na paññāyittha. Atheko vāto uṭṭhahitvā thūlathūle valāhake viddhaṃseti. Aparo majjhime, aparo sukhumeti. Tato so puriso vigatavalāhake nabhe candaṃ disvā nakkhattayogaṃ aññāsi.

在此,随顺能够去除遮蔽谛的烦恼黑暗,不能以涅槃为所缘。种姓能够只以涅槃为所缘,不能去除遮蔽谛的黑暗。在此有这个譬喻——据说有一位有眼的人「我将知星宿之合」,在夜间出去,向上仰望以见月亮,因为被云遮蔽,月亮不显现。然后一阵风生起,破坏粗的云。另一阵破坏中等的,另一阵破坏细的。之后那人在无云的天空见月亮,知道了星宿之合。

Tattha tayo valāhakā viya saccapaṭicchādakathūlamajjhimasukhumaṃ kilesandhakāraṃ, tayo vātā viya tīṇi anulomacittāni, cakkhumā puriso viya gotrabhuñāṇaṃ, cando viya nibbānaṃ, ekekassa vātassa yathākkamena valāhakaviddhaṃsanaṃ viya ekekassa anulomacittassa saccapaṭicchādakatamavinodanaṃ, vigatavalāhake nabhe tassa purisassa visuddhacandadassanaṃ viya vigate saccapaṭicchādake tame gotrabhuñāṇassa visuddhanibbānadassanaṃ.

在此,如三种云般是遮蔽谛的粗、中、细的烦恼黑暗,如三阵风般是三种随顺心,如有眼的人般是种姓智,如月亮般是涅槃,如每一阵风依次破坏云般是每一随顺心去除遮蔽谛的黑暗,如那人在无云的天空清储食净屋见月亮般,在遮蔽谛的黑暗消失时,种姓智清储食净屋见涅槃。

Yatheva hi tayo vātā candapaṭicchādake valāhakeyeva viddhaṃsetuṃ sakkonti, na candaṃ daṭṭhuṃ, evaṃ anulomāni saccapaṭicchādakaṃ tamaññeva vinodetuṃ sakkonti, na nibbānaṃ daṭṭhuṃ. Yathā so puriso candameva daṭṭhuṃ sakkoti, na valāhake viddhaṃsetuṃ, evaṃ gotrabhuñāṇaṃ nibbānameva daṭṭhuṃ sakkoti, na kilesatamaṃ vinodetuṃ. Teneva cetaṃ maggassa āvajjananti vuccati. Tañhi anāvajjanampi samānaṃ āvajjanaṭṭhāne ṭhatvā ‘‘evaṃ nibbattāhī’’ti maggassa saññaṃ datvā viya nirujjhati. Maggopi tena dinnasaññaṃ amuñcitvāva avīcisantativasena taṃ ñāṇaṃ anuppabandhamāno anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ nibbijjhamānova padālayamānova nibbattati.

譬如三阵风只能破坏遮蔽月亮的云,不能见月亮,同样地,随顺只能去除遮蔽谛的黑暗,不能见涅槃。譬如那人只能见月亮,不能破坏云,同样地,种姓智只能见涅槃,不能去除烦恼黑暗。因此,这被称为道的转向。它虽然不是转向,但住立在转向之处,如给予道「如此生起」的信号般灭去。道也不放开那被给予的信号,以无间相续的方式紧随那智,穿透、破碎以前未穿透、未破碎的贪蕴、嗔蕴、痴蕴而生起。

§809

Tatrāyaṃ upamā – eko kira issāso aṭṭhausabhamatte padese phalakasataṃ ṭhapāpetvā vatthena mukhaṃ veṭhetvā saraṃ sannahitvā cakkayante aṭṭhāsi. Añño puriso cakkayantaṃ āvijjhitvā yadā issāsassa phalakaṃ abhimukhaṃ hoti, tadā tattha daṇḍakena saññaṃ deti. Issāso daṇḍakasaññaṃ amuñcitvāva saraṃ khipitvā phalakasataṃ nibbijjhati. Tattha daṇḍakasaññaṃ viya gotrabhuñāṇaṃ, issāso viya maggañāṇaṃ. Issāsassa daṇḍakasaññaṃ amuñcitvāva phalakasatanibbijjhanaṃ viya maggañāṇassa gotrabhuñāṇena dinnasaññaṃ amuñcitvāva nibbānaṃ ārammaṇaṃ katvā anibbiddhapubbānaṃ apadālitapubbānaṃ lobhadosamohakkhandhānaṃ nibbijjhanapadālanaṃ.

于此有此譬喻——据说有一位弓箭手,在约八头公牛的距离处立起一百块木板,用布蒙住脸,装好箭,站在转轮上。另一人转动转轮,当弓箭手面对木板时,就用棍子给他信号。弓箭手不放开棍子的信号就射出箭,射穿一百块木板。于此,棍子的信号如种姓智,弓箭手如道智。弓箭手不放开棍子的信号就射穿一百块木板,如同道智不放开种姓智所给的信号,就以涅槃为所缘,射穿、破坏以前未被射穿、未被破坏的贪蕴、嗔蕴、痴蕴。

§810

Na kevalañcesa maggo lobhakkhandhādīnaṃ nibbijjhanameva karoti, apica kho anamataggasaṃsāravaṭṭadukkhasamuddaṃ soseti, sabbaapāyadvārāni pidahati, sattannaṃ ariyadhanānaṃ sammukhībhāvaṃ karoti, aṭṭhaṅgikaṃ micchāmaggaṃ pajahati, sabbaverabhayāni vūpasameti, sammāsambuddhassa orasaputtabhāvaṃ upaneti , aññesañca anekasatānaṃ ānisaṃsānaṃ paṭilābhāya saṃvattatīti evaṃ anekānisaṃsadāyakena sotāpattimaggena sampayuttaṃ ñāṇaṃ sotāpattimagge ñāṇanti.

此道不仅只是射穿贪蕴等,而且使无始轮回之苦海干涸,关闭一切恶趣之门,使七圣财现前,舍断八支邪道,止息一切怨敌恐怖,使成为正等正觉者的亲生子,并且导向获得其他数百种利益。如此,与给予无量利益的入流道相应的智,为入流道智。

Paṭhamamaggañāṇaṃ niṭṭhitaṃ. · 第一道智完

Sotāpannapuggalakathā入流者补特伽罗论

§811

Imassa pana ñāṇassa anantaraṃ tasseva vipākabhūtāni dve tīṇi vā phalacittāni uppajjanti. Anantaravipākattāyeva hi lokuttarakusalānaṃ ‘‘samādhimānantarikaññamāhū’’ti (khu. pā. 6.5) ca ‘‘dandhaṃ ānantarikaṃ pāpuṇāti āsavānaṃ khayāyā’’ti (a. ni. 4.162) ca ādi vuttaṃ. Keci pana ekaṃ dve tīṇi cattāri vā phalacittānīti vadanti, taṃ na gahetabbaṃ.

于此智之后,作为其果报的二或三个果心生起。正因为出世间善的无间果报性,所以说「他们说定为无间」及「他缓慢地达到无间,为了诸漏的灭尽」等。然而,有些人说一、二、三或四个果心,那不应接受。

Anulomassa hi āsevanante gotrabhuñāṇaṃ uppajjati. Tasmā sabbantimena paricchedena dvīhi anulomacittehi bhavitabbaṃ. Na hi ekaṃ āsevanapaccayaṃ labhati, sattacittaparamā ca ekāvajjanavīthi. Tasmā yassa dve anulomāni, tassa tatiyaṃ gotrabhu catutthaṃ maggacittaṃ tīṇi phalacittāni honti. Yassa tīṇi anulomāni, tassa catutthaṃ gotrabhu pañcamaṃ maggacittaṃ dve phalacittāni honti. Tena vuttaṃ ‘‘dve tīṇi vā phalacittāni uppajjantī’’ti.

因为在随顺的修习之末,种姓智生起。因此,以最终的限定,应有二个随顺心。因为一个得不到修习的缘,而一个转起的心路最多七心。因此,对于有二个随顺的人,第三是种姓,第四是道心,有三个果心。对于有三个随顺的人,第四是种姓,第五是道心,有二个果心。因此说「二或三个果心生起」。

Keci pana yassa cattāri anulomāni, tassa pañcamaṃ gotrabhu chaṭṭhaṃ maggacittaṃ ekaṃ phalacittanti vadanti, taṃ pana yasmā catutthaṃ pañcamaṃ vā appeti, na tato paraṃ āsannabhavaṅgattāti paṭikkhittaṃ. Tasmā na sārato paccetabbaṃ.

然而,有些人说,对于有四个随顺的人,第五是种姓,第六是道心,一个果心。但那因为达到第四或第五,不超过那个,因为接近有分,所以被拒绝。因此不应认为是实质的。

§812

Ettāvatā ca panesa nāma dutiyo ariyapuggalo hoti. Bhusaṃ pamattopi hutvā sattakkhattuṃ devesu ca manussesu ca sandhāvitvā saṃsaritvā dukkhassantassa karaṇasamattho hoti. Phalapariyosāne panassa cittaṃ bhavaṅgaṃ otarati, tato bhavaṅgaṃ upacchinditvā maggapaccavekkhaṇatthāya uppajjati manodvārāvajjanaṃ, tasmiṃ niruddhe paṭipāṭiyā satta maggapaccavekkhaṇajavanānīti. Puna bhavaṅgaṃ otaritvā teneva nayena phalādīnaṃ paccavekkhaṇatthāya āvajjanādīni uppajjanti. Yesaṃ uppattiyā esa maggaṃ paccavekkhati, phalaṃ paccavekkhati, pahīnakilese paccavekkhati, avasiṭṭhakilese paccavekkhati, nibbānaṃ paccavekkhati.

至此,此人名为第二圣者。即使极度放逸,在天界与人界往返流转七次后,也能作苦的终结。在果的终了,他的心沉入有分,从那里中断有分,为了观察道而生起意门转向,在它灭时,依次有七个观察道的速行。再沉入有分,以同样的方式,为了观察果等,转向等生起。由于它们的生起,他观察道,观察果,观察已断的烦恼,观察残余的烦恼,观察涅槃。

So hi ‘‘iminā vatāhaṃ maggena āgato’’ti maggaṃ paccavekkhati, tato ‘‘ayaṃ me ānisaṃso laddho’’ti phalaṃ paccavekkhati. Tato ‘‘ime nāma me kilesā pahīnā’’ti pahīnakilese paccavekkhati. Tato ‘‘ime nāma me kilesā avasiṭṭhā’’ti uparimaggattayavajjhe kilese paccavekkhati. Avasāne ca ‘‘ayaṃ me dhammo ārammaṇato paṭividdho’’ti amataṃ nibbānaṃ paccavekkhati. Iti sotāpannassa ariyasāvakassa pañca paccavekkhaṇāni honti. Yathā ca sotāpannassa, evaṃ sakadāgāmianāgāmīnampi. Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthīti. Evaṃ sabbānipi ekūnavīsati paccavekkhaṇāni nāma.

他观察道「我以此道而来」,然后观察果「我获得此利益」。然后观察已断的烦恼「这些烦恼被我断除了」。然后观察残余的烦恼「这些烦恼是我残余的」,即上三道所断的烦恼。最后观察不死的涅槃「此法被我以所缘而通达」。如此,入流的圣弟子有五种观察。如入流者,缘一来、不来者也是如此。但对于阿拉汉,没有残余烦恼的观察。如此,一切有十九种观察。

Ukkaṭṭhaparicchedoyeva ceso. Pahīnāvasiṭṭhakilesapaccavekkhaṇañhi sekkhānampi hoti vā na vā. Tassa hi paccavekkhaṇassa abhāveneva mahānāmo bhagavantaṃ pucchi ‘‘kosu nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhantī’’ti (ma. ni. 1.175) sabbaṃ vitthārato veditabbaṃ.

这只是最高的限定。因为有学者的已断与残余烦恼的观察,可能有也可能没有。正因为缺少那个观察,摩诃那摩问世尊「我内在有何法未断,以致有时贪法占据我的心」等,一切应详细了知。

Dutiyamaggañāṇakathā第二道智论

§813

Evaṃ paccavekkhitvā pana so sotāpanno ariyasāvako tasmiññeva vā āsane nisinno, aparena vā samayena kāmarāgabyāpādānaṃ tanubhāvāya dutiyāya bhūmiyā pattiyā yogaṃ karoti. So indriyabalabojjhaṅgāni samodhānetvā tadeva rūpavedanāsaññāsaṅkhāraviññāṇabhedaṃ saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ uppajjati. Tena sampayuttaṃ ñāṇaṃ nti.

如此省察之后,那位入流圣弟子或者坐在那个座位上,或者在其他时候,为了欲贪与嗔恚的减弱、为了第二地的获得而作相应修习。他调和诸根、诸力、诸觉支,以智遍压、遍转那同样的色、受、想、行、识之分别论、诸行所摄的无常、苦、无我,进入观之路。对如此行道者,如前所说的方式,在行舍智的终点,以一作意,随顺智与种姓智生起之后,紧接种姓智之后生起,与那相应的智名为

Dutiyañāṇaṃ niṭṭhitaṃ. · 第二智完

Tatiyamaggañāṇakathā第三道智论

§814

Imassāpi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. Ettāvatā cesa nāma catuttho ariyapuggalo hoti sakiṃdeva imaṃ lokaṃ āgantvā dukkhassantakaraṇasamattho. Tato paraṃ paccavekkhaṇaṃ vuttanayameva.

紧接此智之后,如前所说的方式,应知诸果心。至此,这位名为第四圣者,仅来此世一次,能作苦的终结。其后的省察如前所说的方式。

Evaṃ paccavekkhitvā ca so sakadāgāmī ariyasāvako tasmiññeva vā āsane nisinno aparena vā samayena kāmarāgabyāpādānaṃ anavasesappahānāya tatiyāya bhūmiyā pattiyā yogaṃ karoti, so indriyabalabojjhaṅgāni samodhānetvā tadeva saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ uppajjati, tena sampayuttaṃ ñāṇaṃ nti.

如此省察之后,那位一来圣弟子或者坐在那个座位上,或者在其他时候,为了欲贪与嗔恚的无余断除、为了第三地的获得而作相应修习。他调和诸根、诸力、诸觉支,以智遍压、遍转那同样的诸行所摄的无常、苦、无我,进入观之路。对如此行道者,如前所说的方式,在行舍智的终点,以一作意,随顺智与种姓智生起之后,紧接种姓智之后生起,与那相应的智名为

Tatiyañāṇaṃ niṭṭhitaṃ. · 第三智完

Catutthamaggañāṇakathā第四道智论

§815

Imassapi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. Ettāvatā cesa nāma chaṭṭho ariyapuggalo hoti opapātiko tatthaparinibbāyī anāvattidhammo paṭisandhivasena imaṃ lokaṃ puna anāgantā. Tato paraṃ paccavekkhaṇaṃ vuttanayameva.

紧接此智之后,如前所说的方式,应知诸果心。至此,这位名为第六圣者,是化生者、在那里般涅槃者、不还法者、就结生而言不再来此世者。其后的省察如前所说的方式。

Evaṃ paccavekkhitvā ca so anāgāmī ariyasāvako tasmiññeva vā āsane nisinno, aparena vā samayena rūpārūparāgamānauddhaccaavijjānaṃ anavasesappahānāya catutthāya bhūmiyā pattiyā yogaṃ karoti, so indriyabalabojjhaṅgāni samodhānetvā tadeva saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ uppajjati, tena sampayuttaṃ ñāṇaṃ nti.

如此省察之后,那位不来圣弟子或者坐在那个座位上,或者在其他时候,为了色贪、无色贪、慢、掉举、无明的无余断除、为了第四地的获得而作相应修习。他调和诸根、诸力、诸觉支,以智遍压、遍转那同样的诸行所摄的无常、苦、无我,进入观之路。对如此行道者,如前所说的方式,在行舍智的终点,以一作意,随顺智与种姓智生起之后,紧接种姓智之后生起,与那相应的智名为

Catutthañāṇaṃ niṭṭhitaṃ. · 第四智完

Arahantapuggalakathā阿拉汉补特伽罗论

§816

Imassapi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. Ettāvatā cesa nāma aṭṭhamo ariyapuggalo hoti mahākhīṇāsavo antimadehadhārī ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammādaññā vimutto sadevakassa lokassa aggadakkhiṇeyyoti.

紧接此智之后,如前所说的方式,应知诸果心。至此,这位名为第八圣者,是大漏尽者、持最后身者、已卸负担者、已达自己目标者、已尽有结者、以正智解脱者、包括天的世间的最上应施者。

Iti yaṃ taṃ vuttaṃ ‘‘sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāmā’’ti, taṃ imāni iminā anukkamena pattabbāni cattāri ñāṇāni sandhāya vuttaṃ.

如此,凡所说的「入流道、一来道、不来道、阿拉汉道,于这四道中的智名为智见清净」,那是指向这些依此次第应获得的四智而说的。

Bodhipakkhiyakathā菩提分论

§817

Idāni imissāyeva catuñāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ –

现在,为了了知这同样的四智的智见清净的威力——

Paripuṇṇabodhipakkhiya, bhāvo vuṭṭhānabalasamāyogo;

圆满觉支分之状态,是出起之力的结合;

Ye yena pahātabbā, dhammā tesaṃ pahānañca.

凡应以何法断除者,以及彼等诸法之断除。

Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;

遍知等诸作用,于现观时所说者;

Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.

彼等一切应如其自性而知。

§818

Tattha ti bodhipakkhiyānaṃ paripuṇṇabhāvo. Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti hi ime sattatiṃsa dhammā bujjhanaṭṭhena ti laddhanāmassa ariyamaggassa pakkhe bhavattā nāma. ti upakārabhāve ṭhitattā.

其中,「圆满觉支分之状态」者:须跋、四正勤、四神足、五根、五力、七觉支、圣八支道,此等三十七法,以觉悟之义而得名为「觉支分」,因为是圣道之支分故名为「支分」。因为住于助益之状态故为「支分」。

§819

Tesu tesu ārammaṇesu okkhanditvā pakkhanditvā upaṭṭhānato paṭṭhānaṃ. Satiyeva paṭṭhānaṃ . Kāyavedanācittadhammesu panassā asubha-dukkha-anicca-anattākāragahaṇavasena subha-sukha-nicca-atta-saññāpahānakiccasādhanavasena ca pavattito catudhā bhedo hoti. Tasmā cattāro satipaṭṭhānāti vuccanti.

于彼彼所缘倾入、跃入而现起故为「处」。念即是处,为「须跋」。于身、受、心、法,因以须跋、苦、无常、三十二相之把握而转起,以及以断除净、乐、常、我想之作用成就而转起故,有四种分别论。因此说为「须跋」。

§820

Padahanti etenāti padhānaṃ. Sobhanaṃ padhānaṃ . Sammā vā padahanti etenāti sammappadhānaṃ. Sobhanaṃ vā taṃ kilesavirūpattavirahato padhānañca hitasukhanipphādakattena seṭṭhabhāvāvahanato padhānabhāvakāraṇato cāti sammappadhānaṃ. Vīriyassetaṃ adhivacanaṃ. Tayidaṃ uppannānuppannānaṃ akusalānaṃ pahānānuppattikiccaṃ anuppannuppannānañca kusalānaṃ uppattiṭṭhitikiccaṃ sādhayatīti catubbidhaṃ hoti, tasmā cattāro sammappadhānāti vuccanti.

「以此而精勤」故为「勤」。善勤为「正勤」。或「以此而正精勤」故为「正勤」。或彼善勤,因离烦恼丑陋故为「勤」,因以生起利益与乐之最胜性故为「勤」,因为勤之状态的原因故为「正勤」。此是精进之同义语。彼成就已生与未生诸不善法之断除与不生起之作用,以及未生与已生诸善法之生起与住立之作用故,有四种,因此说为「四正勤」。

§821

Pubbe vuttena ijjhanaṭṭhena iddhi. Tassā sampayuttāya pubbaṅgamaṭṭhena phalabhūtāya pubbabhāgakāraṇaṭṭhena ca iddhiyā pādoti . So chandādivasena catubbidho hoti, tasmā cattāro iddhipādāti vuccanti. Yathāha – ‘‘cattāro iddhipādā chandiddhipādo cittiddhipādo vīriyiddhipādo vīmaṃsiddhipādo’’ti (vibha. 457). Ime lokuttarāva. Lokiyā pana ‘‘chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. Ayaṃ vuccati chandasamādhī’’tiādivacanato (vibha. 432) chandādiadhipativasena paṭiladdhadhammāpi honti.

以前所说成就之义为「神通」。与彼相应,以前行之义,以果之状态,以前分因之义,为神通之「足」,为「神足」。彼以欲等而有四种,因此说为「四神足」。如所说:「四神足:欲神足、心神足、精进神足、观神足」。此等唯是出世间。然而世间者,从「比库若以欲为增上而得定,得心一境性。此称为欲定」等之语,以欲等为增上而获得之法亦有。

§822

Assaddhiyakosajjapamādavikkhepasammohānaṃ abhibhavanato abhibhavanasaṅkhātena adhipatiyaṭṭhena . Assaddhiyādīhi ca anabhibhavanīyato akampiyaṭṭhena . Tadubhayampi saddhādivasena pañcavidhaṃ hoti, tasmā pañcindriyāni pañca balānīti vuccanti.

由于克服无信、懈怠、放逸、掉举、痴迷,以克服之义为增上义。由于不被无信等所克服,以不动摇之义。这两者通过信等而成为五种,因此说「五根、五力」。

§823

Bujjhanakasattassa pana aṅgabhāvena satiādayo . Niyyānikaṭṭhena ca sammādiṭṭhiādayo honti. Tena vuttaṃ ‘‘satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo’’ti.

对于正觉者,念等成为觉支的支分。正见等则以出离之义而成为[道支]。因此说「七觉支、圣八支道」。

§824

Iti ime sattatiṃsa bodhipakkhiyadhammā pubbabhāge lokiyavipassanāya vattamānāya cuddasavidhena kāyaṃ pariggaṇhato ca kāyānupassanāsatipaṭṭhānaṃ, navavidhena vedanaṃ pariggaṇhato ca vedanānupassanāsatipaṭṭhānaṃ, soḷasavidhena cittaṃ pariggaṇhato ca cittānupassanāsatipaṭṭhānaṃ, pañcavidhena dhamme pariggaṇhato ca dhammānupassanāsatipaṭṭhānaṃ. Imasmiṃ attabhāve anuppannapubbaṃ parassa uppannaṃ akusalaṃ disvā ‘‘yathā paṭipannassetaṃ uppannaṃ, na tathā paṭipajjissāmi evaṃ me etaṃ nuppajjissatī’’ti, tassa anuppādāya vāyamanakāle paṭhamaṃ sammappadhānaṃ. Attano samudācārappattaṃ akusalaṃ disvā tassa pahānāya vāyamanakāle dutiyaṃ. Imasmiṃ attabhāve anuppannapubbaṃ jhānaṃ vā vipassanaṃ vā uppādetuṃ vāyamantassa tatiyaṃ. Uppannaṃ yathā na parihāyati, evaṃ punappunaṃ uppādentassa catutthaṃ sammappadhānaṃ. Chandaṃ dhuraṃ katvā kusaluppādanakāle chandiddhipādo. Micchāvācāya viramaṇakāle sammāvācāti evaṃ nānācittesu labbhanti. Imesaṃ pana catunnaṃ ñāṇānaṃ uppattikāle ekacitte labbhanti. Phalakkhaṇe ṭhapetvā cattāro sammappadhāne avasesā tettiṃsa labbhanti.

如此,这三十七菩提分法,在前分世间观进行时:以十四种方式把握身者,为身随观须跋;以九种方式把握受者,为受随观须跋;以十六种方式把握心者,为心随观须跋;以五种方式把握诸法者,为法随观须跋。在此生中未曾生起,见到他人已生起的不善,「如其所行而生起,我不如此行,如此于我将不生起」,为其不生起而精勤时,为第一正勤。见到自己行为所及的不善,为其断除而精勤时,为第二[正勤]。在此生中未曾生起禅那或观,为令生起而精勤者,为第三[正勤]。已生起者,为令不衰退,如此反复令生起者,为第四正勤。以欲为首而令善生起时,为欲神足。离妄语时为正语,如此在不同心中获得。然而在这四智生起时,在一心中获得。除了果刹那的四正勤,其余三十三[法]可得。

§825

Evaṃ ekacitte labbhamānesu cetesu ekāva nibbānārammaṇā sati kāyādīsu subhasaññādippahānakiccasādhanavasena cattāro satipaṭṭhānāti vuccati. Ekameva ca vīriyaṃ anuppannānaṃ anuppādādikiccasādhanavasena cattāro sammappadhānāti vuccati. Sesesu pana hāpanavaḍḍhanaṃ natthi.

如此在一心中获得的诸法中,唯一以涅槃为所缘的念,通过成就身等中断除净想等之作用,说为须跋。唯一的精进,通过成就未生者的不生起等作用,说为四正勤。然而在其余[法]中,没有减少或增加。

§826

Apica tesu –

再者,于彼等——

Nava ekavidhā eko, dvedhātha catu pañcadhā;

「九者为一种,一者为二种,又一者为四种、五种;

Aṭṭhadhā navadhā ceva, iti chaddhā bhavanti te.

一者为八种,又一者为九种,如此彼等成为六种。」

ti chando, cittaṃ, pīti, passaddhi, upekkhā, saṅkappo, vācā, kammanto, ājīvoti ime nava chandiddhipādādivasena ekavidhāva honti, na aññaṃ koṭṭhāsaṃ bhajanti. ti saddhā indriya, balavasena dvedhā ṭhitā. ti athañño eko catudhā, añño pañcadhā ṭhitoti attho. Tattha samādhi eko indriya, bala, bojjhaṅga, maggaṅgavasena catudhā ṭhito. Paññā tesañca catunnaṃ iddhipādakoṭṭhāsassa ca vasena pañcadhā. ti aparo eko aṭṭhadhā, eko navadhā ṭhitoti attho. Catusatipaṭṭhāna, indriya, bala, bojjhaṅga, maggaṅgavasena sati aṭṭhadhā ṭhitā. Catusammappadhāna, iddhipāda, indriya, bala, bojjhaṅga, maggaṅgavasena vīriyaṃ navadhāti. Evaṃ –

欲、心、喜、轻安、舍、思惟、语、业、命,这九者仅以欲神足等而成为一种,不分其他部分。信根以根、力而成为二种。另一者为四种,另一者为五种,此为义。其中,定一者以根、力、觉支、道支而成为四种。慧以此四者及神足部分而成为五种。另一者为八种,一者为九种,此为义。念以须跋、根、力、觉支、道支而成为八种。精进以四正勤、神足、根、力、觉支、道支而成为九种。如此——

Cuddaseva asambhinnā, hontete bodhipakkhiyā;

这些觉支分十四种无间断，

Koṭṭhāsato sattavidhā, sattatiṃsappabhedato.

从部分来说有七种，从三十七分来说有分别论。

Sakiccanipphādanato, sarūpena ca vuttito;

从成就自己的作用，以及从自相所说；

Sabbeva ariyamaggassa, sambhave sambhavanti teti.

一切在圣道生起时，都一起生起。

Evaṃ tāvettha paripuṇṇabodhipakkhiyabhāvo jānitabbo. · 如是于此应知圆满菩提分法

Vuṭṭhānabalasamāyogakathā出起力相应论

§827

ti vuṭṭhānañceva balasamāyogo ca. Lokiyavipassanā hi nimittārammaṇattā ceva pavattikāraṇassa ca samudayassa asamucchindanato neva nimittā na pavattā vuṭṭhāti. Gotrabhuñāṇaṃ samudayassa asamucchindanato pavattā na vuṭṭhāti. Nibbānārammaṇato pana nimittā vuṭṭhātīti ekato vuṭṭhānaṃ hoti. Tenāha ‘‘bahiddhāvuṭṭhānavivaṭṭane paññā gotrabhuñāṇa’’nti (paṭi. ma. mātikā 1.10). Tathā ‘‘uppādā vivaṭṭitvā anuppādaṃ pakkhandatīti gotrabhu, pavattā vivaṭṭitvā’’ti (paṭi. ma. 1.59) sabbaṃ veditabbaṃ. Imāni pana cattāripi ñāṇāni animittārammaṇattā nimittato vuṭṭhahanti, samudayassa samucchindanato pavattā vuṭṭhahantīti dubhato vuṭṭhānāni honti.

这是出起以及力的结合。因为世间的观由于以相为所缘以及不断除生起之因的集，既不从相出起也不从生起出起。种姓智由于不断除集，不从生起出起。但由于以涅槃为所缘，从相出起，因此是一方面的出起。因此说「在外出起转出的慧是种姓智」。同样「从生起转出而跃入不生起故为种姓，从生起转出」等一切应当了知。但这四种智由于以无相为所缘，从相出起，由于断除集，从生起出起，因此是两方面的出起。

Tena vuttaṃ –

因此说——

‘‘Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ?

「如何在道的智是两方面出起转出的慧？

‘‘Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ. Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā…pe… pariggahaṭṭhena sammāvācā micchāvācāya. Samuṭṭhānaṭṭhena sammākammanto. Vodānaṭṭhena sammāājīvo. Paggahaṭṭhena sammāvāyāmo . Upaṭṭhānaṭṭhena sammāsati. Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati ‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇa’nti.

「在入流道刹那，以见的意义，正见从邪见出起，从随行的诸烦恼和诸蕴出起，在外从一切相出起。因此说在道的智是两方面出起转出的慧。以确立的意义，正思惟从邪思惟……乃至……以摄受的意义，正语从邪语。以等起的意义，正业。以净化的意义，正命。以策励的意义，正精进。以现起的意义，正念。以不散乱的意义，正定从邪定出起，从随行的诸烦恼和诸蕴出起，在外从一切相出起。因此说『在道的智是两方面出起转出的慧』。」

‘‘Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaṃyojanā paṭighasaṃyojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti…pe….

「在须陀洹道刹那,以见义为正见……乃至……以不散乱义为正定,粗的欲贪结、嗔恚结,粗的欲贪随眠、嗔恚随眠被出起……乃至……

‘‘Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaṃyojanā paṭighasaṃyojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti…pe….

「在斯陀含道刹那,以见义为正见……乃至……以不散乱义为正定,随伴的欲贪结、嗔恚结,随伴的欲贪随眠、嗔恚随眠被出起……乃至……

‘‘Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati ‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇa’’’nti (paṭi. ma. 1.61).

「在阿那含道刹那,以见义为正见……乃至……以不散乱义为正定,色贪、无色贪、慢、掉举、无明,慢随眠、有贪随眠、无明随眠被出起,从随从那些的诸烦恼与诸蕴被出起,于外从一切相被出起。因此说『在道中,以两方面出起与开显义为慧,为智』」

§828

Lokiyānañca aṭṭhannaṃ samāpattīnaṃ bhāvanākāle samathabalaṃ adhikaṃ hoti. Aniccānupassanādīnaṃ bhāvanākāle vipassanābalaṃ. Ariyamaggakkhaṇe pana yuganaddhā te dhammā pavattanti aññamaññaṃ anativattanaṭṭhena. Tasmā imesu catūsupi ñāṇesu ubhayabalasamāyogo hoti. Yathāha –

在修习世间八等至时,止力较强。在修习无常随观等时,观力较强。然而在圣道刹那,那些法以俱存双运而转起,以不互相超越义。因此在这四种智中,有两种力的结合。如所说——

‘‘Uddhaccasahagatakilesehi ca khandhehi ca vuṭṭhahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vuṭṭhahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti vuṭṭhānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (paṭi. ma. 2.5).

「从掉举相应的诸烦恼与诸蕴出起时,心的一境性、不散乱、定,以灭为所缘;从无明相应的诸烦恼与诸蕴出起时,以随观义为观,以灭为所缘。如此,以出起义,止与观成为一味,成为俱存双运,不互相超越。因此说『以出起义,修习止观俱存双运』」

Evamettha vuṭṭhānabalasamāyogo veditabbo. · 如是于此应知出起力相应

Pahātabbadhammapahānakathā应断法断论

§829

ti imesu pana catūsu ñāṇesu ye dhammā yena ñāṇena pahātabbā, tesaṃ pahānañca jānitabbaṃ. Etāni hi yathāyogaṃ saṃyojanakilesamicchattalokadhammamacchariyavipallāsaganthaagatiāsavaoghayoganīvaraṇaparāmāsaupādānaanusayamalaakusalakammapathacittuppādasaṅkhātānaṃ dhammānaṃ pahānakarāni.

在这四种智中,应当知道那些应以某智所应断的诸法之断。因为这些如其相应地是结、烦恼、邪性、世间法、悭、颠倒、缚、趣、漏、暴流、轭、盖、执取、取、随眠、垢、不善业道、心生起所称的诸法之断除者

Tattha ti khandhehi khandhānaṃ phalena kammassa dukkhena vā sattānaṃ saṃyojakattā rūparāgādayo dasa dhammā vuccanti. Yāvañhi te, tāva etesaṃ anuparamoti. Tatrāpi rūparāgo arūparāgo māno uddhaccaṃ avijjāti ime pañca uddhaṃnibbattanakakhandhādisaṃyojakattā nāma. Sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso kāmarāgo paṭighoti ime pañca adhonibbattanakakhandhādisaṃyojakattā nāma.

其中,因为以三蕴系缚诸蕴,以果系缚业,或以苦系缚诸有情,色贪等十法被称为结。只要有那些,这些就不止息。在那里,色贪、无色贪、慢、掉举、无明,这五者名为以系缚上生的蕴等;有身见、疑、戒禁取、欲贪、嗔恚,这五者名为以系缚下生的蕴等

ti sayaṃ saṃkiliṭṭhattā sampayuttadhammānañca saṃkilesikattā lobho doso moho māno diṭṭhi vicikicchā thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime dasa dhammā.

因为自己杂染性,以及使相应法成为杂染性,贪、嗔、痴、慢、见、疑、昏沉、掉举、无惭、无愧,这十法为烦恼

ti micchāpavattanato micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhīti ime aṭṭha dhammā. Micchāvimuttimicchāñāṇehi vā saddhiṃ dasa.

由于邪行转起,邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定,这八法。与邪解脱、邪智一起则为十。

ti lokappavattiyā sati anuparamadhammakattā lābho alābho yaso ayaso sukhaṃ dukkhaṃ nindā pasaṃsāti ime aṭṭha. Idha pana kāraṇopacārena lābhādivatthukassa anunayassa alābhādivatthukassa paṭighassa cetaṃ lokadhammaggahaṇena gahaṇaṃ katanti veditabbaṃ.

当世间转起时,由于不停止法性,利、失、誉、毁、乐、苦、讥、赞,这八法。然而在此应知,以原因的近似,通过世间法的把握,把握了以利等为对象的随顺,以失等为对象的嗔恨。

ti āvāsamacchariyaṃ kulamacchariyaṃ lābhamacchariyaṃ dhammamacchariyaṃ vaṇṇamacchariyanti imāsu āvāsādīsu aññesaṃ sādhāraṇabhāvaṃ asahanākārena pavattāni pañca macchariyāni.

住处悭、家悭、利养悭、法悭、称赞悭,在这些住处等中,以不能忍受他人共享的行相转起的五种悭。

ti aniccadukkhaanattaasubhesuyeva vatthūsu ‘‘niccaṃ sukhaṃ attā subha’’nti evaṃ pavatto saññāvipallāso cittavipallāso diṭṭhivipallāsoti ime tayo.

仅在无常、苦、无我、须跋的对象中,以「常、乐、我、净」如此转起的想颠倒、心颠倒、见颠倒,这三种。

ti nāmakāyassa ceva rūpakāyassa ca ganthanato abhijjhādayo cattāro. Tathā hi te abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho icceva vuttā.

由于名身与色身的系缚,贪等四种。如是它们被说为:贪欲身系、嗔恚身系、戒禁取身系、此实执取身系。

ti chandadosamohabhayehi akattabbakaraṇassa, kattabbākaraṇassa ca adhivacanaṃ. Tañhi ariyehi agantabbattā agatīti vuccati.

由于欲、嗔、痴、怖畏而作不应作、不作应作的同义词。因为它是圣者们不应去的,所以被称为非道。

ti ārammaṇavasena āgotrabhuto, ābhavaggato ca savanā, asaṃvutehi vā dvārehi ghaṭachiddehi udakaṃ viya savanato niccapaggharaṇaṭṭhena saṃsāradukkhassa vā savanato kāmarāgabhavarāgamicchādiṭṭhiavijjānametaṃ adhivacanaṃ.

由于所缘而成为种姓,以及从有之集而流出,或者由于通过未防护的诸门如破罐的孔洞流出水一般而流出,以恒常流出之义,或者由于轮回之苦的流出,这是欲贪、有贪、邪见、无明的同义词。

Bhavasāgare ākaḍḍhanaṭṭhena duruttaraṇaṭṭhena ca tipi, ārammaṇaviyogassa ceva dukkhaviyogassa ca appadānato tipi tesaññeva adhivacanaṃ.

以在有海中拖曳之义,以及难以超越之义,称为瀑流;以不给予所缘的分离以及苦的分离,也是它们的同义词。

ti cittassa āvaraṇanīvaraṇapaṭicchādanaṭṭhena kāmacchandādayo pañca.

「盖」：以遮蔽、障碍、覆盖心之义，欲欲等五种。

ti tassa tassa dhammassa sabhāvaṃ atikkamma parato abhūtaṃ sabhāvaṃ āmasanākārena pavattanato micchādiṭṭhiyā etaṃ adhivacanaṃ.

「颠倒」：这是邪见的同义语，因为它以超越该法的自性，从他处触取非真实的自性之行相而转起。

ti sabbākārena paṭiccasamuppādaniddese vuttāni kāmupādānādīni cattāri.

「取」：在缘起的详细分别论中以一切行相所说的欲取等四种。

ti thāmagataṭṭhena kāmarāgānusayo, paṭigha, māna, diṭṭhi, vicikicchā, bhavarāga, avijjānusayoti evaṃ vuttā kāmarāgādayo satta . Te hi thāmagatattā punappunaṃ kāmarāgādīnaṃ uppattihetubhāvena anusentiyevāti anusayā.

「随眠」：以坚固住之义，所说的欲贪随眠、嗔恚、慢、见、疑、有贪、无明随眠，如是所说的欲贪等七种。它们因为坚固住，以反复生起欲贪等之因的状态而随眠，故为随眠。

ti telañjanakalalaṃ viya sayañca asuddhattā, aññesañca asuddhabhāvakaraṇato lobhadosamohā tayo.

「垢」：如油、眼药、泥浆，自身须跋，且令他者成为须跋状态，故贪、嗔、痴三种。

ti akusalakammabhāvena ceva duggatīnañca pathabhāvena pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo pisuṇavācā pharusavācā samphappalāpo abhijjhā byāpādo micchādiṭṭhīti ime dasa.

「不善业道」：以不善业的状态，以及作为恶趣之道的状态，杀生、不与取、欲邪行、妄语、两舌、粗恶语、杂秽语、贪、嗔恨、邪见，这十种。

ti lobhamūlā aṭṭha dosamūlā dve mohamūlā dveti ime dvādasa.

「不善心」：贪根八、嗔根二、痴根二，这十二种。

§830

Iti etesaṃ saṃyojanādīnaṃ dhammānaṃ etāni yathāyogaṃ pahānakarāni. Kathaṃ? Saṃyojanesu tāva sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso apāyagamanīyā ca kāmarāgapaṭighāti ete pañca dhammā paṭhamañāṇavajjhā, sesā kāmarāgapaṭighā oḷārikā dutiyañāṇavajjhā, sukhumā tatiyañāṇavajjhā, rūparāgādayo pañcapi catutthañāṇavajjhā eva. Paratopi ca yattha yattha evasaddena niyamaṃ na karissāma. Tattha tattha yaṃ yaṃ ‘‘upariñāṇavajjho’’ti vakkhāma, so so purimañāṇehi hatāpāyagamanīyādibhāvova hutvā upariñāṇavajjho hotīti veditabbo.

如是，这些结等诸法，这些如其相应地是应断的。如何？首先在诸结中，有身见、疑、戒禁取，以及导向恶趣的欲贪、嗔恚，这五法为初智所断；其余的欲贪、嗔恚之粗者为第二智所断，细者为第三智所断；色贪等五种也唯为第四智所断。而且在其他地方，凡是我们不以「eva」之词作限定之处，在那些地方，凡是我们将说「为上智所断」者，应知那些是被前诸智断除了导向恶趣等的状态后，才成为上智所断的。

Kilesesu diṭṭhivicikicchā paṭhamañāṇavajjhā, doso tatiyañāṇavajjho, lobhamohamānathinauddhaccaahirikaanottappāni catutthañāṇavajjhāni.

诸烦恼中,见与疑为初智所断,嗔为第三智所断,贪、痴、慢、悭、掉举、无惭、无愧为第四智所断。

Micchattesu micchādiṭṭhi musāvādo micchākammanto micchāājīvoti ime paṭhamañāṇavajjhā, micchāsaṅkappo pisuṇavācā pharusavācāti ime tatiyañāṇavajjhā, cetanāyeva cettha ti veditabbā. Samphappalāpamicchāvāyāmasatisamādhivimuttiñāṇāni catutthañāṇavajjhāni.

诸邪性中,邪见、妄语、邪业、邪命,这些为初智所断;邪思惟、两舌、粗恶语,这些为第三智所断,此处应知仅为思。杂秽语、邪精进、邪念、邪定、邪解脱、邪智为第四智所断。

Lokadhammesu paṭigho tatiyañāṇavajjho, anunayo catutthañāṇavajjho, yase ca pasaṃsāya ca anunayo catutthañāṇavajjhoti eke. Macchariyāni paṭhamañāṇavajjhāneva.

诸世间法中,违逆为第三智所断,随顺为第四智所断,有些说:于名誉与赞叹的随顺为第四智所断。诸悭为初智所断。

Vipallāsesu anicce niccaṃ, anattani attāti ca saññācittadiṭṭhivipallāsā, dukkhe sukhaṃ, asubhe subhanti diṭṭhivipallāso cāti ime paṭhamañāṇavajjhā, asubhe subhanti saññācittavipallāsā tatiyañāṇavajjhā, dukkhe sukhanti saññācittavipallāsā catutthañāṇavajjhā.

诸颠倒中,于无常为常、于无我为我的想颠倒、心颠倒、见颠倒,以及于苦为乐、于须跋为净的见颠倒,这些为初智所断;于须跋为净的想颠倒、心颠倒为第三智所断;于苦为乐的想颠倒、心颠倒为第四智所断。

Ganthesu sīlabbataparāmasaidaṃsaccābhinivesakāyaganthā paṭhamañāṇavajjhā, byāpādakāyagantho tatiyañāṇavajjho, itaro catutthañāṇavajjho.

诸结中,戒禁取结、此实执取结、身结为初智所断,嗔恚身结为第三智所断,其余为第四智所断。

Agati paṭhamañāṇavajjhāva.

诸非道为初智所断。

Āsavesu diṭṭhāsavo paṭhamañāṇavajjho, kāmāsavo tatiyañāṇavajjho, itare dve catutthañāṇavajjhā. Oghayogesupi eseva nayo.

诸漏中,见漏为初智所断,欲漏为第三智所断,其余二者为第四智所断。于诸暴流与诸轭中亦是此理。

Nīvaraṇesu vicikicchānīvaraṇaṃ paṭhamañāṇavajjhaṃ, kāmacchando byāpādo kukkuccanti tīṇi tatiyañāṇavajjhāni, thinamiddhauddhaccāni catutthañāṇavajjhāni.

诸盖中,疑盖为初智所断,欲欲、嗔恨、追悔这三者为第三智所断,昏沉睡眠、掉举为第四智所断。

Parāmāso paṭhamañāṇavajjhova.

触是初智所断的。

Upādānesu sabbesampi lokiyadhammānaṃ vatthukāmavasena kāmāti āgatattā rūpārūparāgopi kāmupādāne patati, tasmā taṃ catutthañāṇavajjhaṃ, sesāni paṭhamañāṇavajjhāni.

在诸取中,因为一切世间法以所依欲之义而来为「诸欲」,故色贪与无色贪也落入欲取中,因此那是第四智所断的,其余的是初智所断的。

Anusayesu diṭṭhivicikicchānusayā paṭhamañāṇavajjhāva, kāmarāgapaṭighānusayā tatiyañāṇavajjhā, mānabhavarāgāvijjānusayā catutthañāṇavajjhā.

在诸随眠中,见随眠与疑随眠是初智所断的,欲贪随眠与嗔恚随眠是第三智所断的,慢随眠、有贪随眠与无明随眠是第四智所断的。

Malesu dosamalaṃ tatiyañāṇavajjhaṃ, itarāni catutthañāṇavajjhāni.

在诸垢中,嗔垢是第三智所断的,其余的是第四智所断的。

Akusalakammapathesu pāṇātipāto adinnādānaṃ micchācāro musāvādo micchādiṭṭhīti ime paṭhamañāṇavajjhā , pisuṇavācā pharusavācā byāpādoti tayo tatiyañāṇavajjhā, samphappalāpābhijjhā catutthañāṇavajjhā.

在诸不善业道中,杀生、不与取、欲邪行、妄语、邪见这些是初智所断的,两舌、粗恶语、嗔恨这三者是第三智所断的,杂秽语与贪欲是第四智所断的。

Akusalacittuppādesu cattāro diṭṭhigatasampayuttā vicikicchāsampayutto cāti pañca paṭhamañāṇavajjhāva, dve paṭighasampayuttā tatiyañāṇavajjhā, sesā catutthañāṇavajjhāti.

在诸不善心生起中,四个与邪见相应的及与疑相应的这五个是初智所断的,二个与嗔恚相应的是第三智所断的,其余的是第四智所断的。

Yañca yena vajjhaṃ, taṃ tena pahātabbaṃ nāma. Tena vuttaṃ ‘‘iti etesaṃ saṃyojanādīnaṃ dhammānaṃ etāni yathāyogaṃ pahānakarānī’’ti.

凡是被某智所断的,那就应以那智来断。因此说:「如此,这些结等诸法,这些智如其所应地是断除它们的。」

§831

Kiṃ panetāni ete dhamme atītānāgate pajahanti udāhu paccuppanneti. Kiṃ panettha yadi tāva atītānāgate, aphalo vāyāmo āpajjati. Kasmā? Pahātabbānaṃ natthitāya. Atha paccuppanne, tathāpi aphalo, vāyāmena saddhiṃ pahātabbānaṃ atthitāya, saṃkilesikā ca maggabhāvanā āpajjati, vippayuttatā vā kilesānaṃ, na ca paccuppannakileso cittavippayutto nāma atthīti. Nāyaṃ āveṇikā codanā. Pāḷiyaṃyeva hi ‘‘svāyaṃ kilese pajahati, atīte kilese pajahati, anāgate kilese pajahati, paccuppanne kilese pajahatī’’ti vatvā, puna ‘‘hañci atīte kilese pajahati, tenahi khīṇaṃ khepeti, niruddhaṃ nirodheti, vigataṃ vigameti, atthaṅgataṃ atthaṅgameti. Atītaṃ yaṃ natthi, taṃ pajahatī’’ti (paṭi. ma. 3.21) ca vatvā, ‘‘na atīte kilese pajahatī’’ti paṭikkhittaṃ.

但是,这些智断除那些过去未来的法,还是现在的呢?这里,如果首先是过去未来的,则落入无果的努力。为何?因为所应断的不存在。若是现在的,同样也是无果的,因为所应断的与努力同时存在,且会落入杂染的道修习,或者诸烦恼是不相应的,但现在的烦恼不与心不相应。这不是特别的诘难。因为在圣典中说:「他断除烦恼,他断除过去的烦恼,他断除未来的烦恼,他断除现在的烦恼」之后,又说:「如果他断除过去的烦恼,那么他就是断除已尽的,灭除已灭的,离去已离的,灭没已灭没的。他断除过去的、不存在的」,又被驳斥说:「不断除过去的烦恼」。

Tathā ‘‘hañci anāgate kilese pajahati, tenahi ajātaṃ pajahati, anibbattaṃ pajahati, anuppannaṃ pajahati, apātubhūtaṃ pajahati. Anāgataṃ yaṃ natthi, taṃ pajahatī’’ti ca vatvā, ‘‘na anāgate kilese pajahatī’’ti paṭikkhittaṃ.

同样地,说了「如果在未来舍断诸烦恼,那么他舍断未生的、舍断未产生的、舍断未生起的、舍断未显现的。他舍断不存在的未来」之后,驳斥了「不在未来舍断诸烦恼」。

Tathā ‘‘hañci paccuppanne kilese pajahati, tenahi ratto rāgaṃ pajahati. Duṭṭho dosaṃ, mūḷho mohaṃ, vinibaddho mānaṃ, parāmaṭṭho diṭṭhiṃ, vikkhepagato uddhaccaṃ, aniṭṭhaṅgato vicikicchaṃ, thāmagato anusayaṃ pajahati. Kaṇhasukkā dhammā yuganaddhāva vattanti. Saṃkilesikā maggabhāvanā hotī’’ti ca vatvā, ‘‘na atīte kilese pajahati, na anāgate, na paccuppanne kilese pajahatī’’ti sabbaṃ paṭikkhipitvā, ‘‘tenahi natthi maggabhāvanā, natthi phalasacchikiriyā , natthi kilesappahānaṃ, natthi dhammābhisamayo’’ti pañhāpariyosāne ‘‘na hi natthi maggabhāvanā…pe… natthi dhammābhisamayo’’ti paṭijānitvā ‘‘yathā kathaṃ viyā’’ti vutte idaṃ vuttaṃ –

同样地,说了「如果在现在舍断诸烦恼,那么染者舍断贪,嗔者舍断嗔,痴者舍断痴,缚者舍断慢,执取者舍断见,散乱者舍断掉举,不决定者舍断疑,强力者舍断随眠。黑白诸法如双轭而转。道的修习成为杂染的」之后,驳斥了一切「不在过去舍断诸烦恼,不在未来,不在现在舍断诸烦恼」,在问题的结尾说「那么就没有道的修习,没有果的作证,没有烦恼的舍断,没有法的现观」,承认了「并非没有道的修习……没有法的现观」,当说「如何譬喻」时,说了此:

‘‘Seyyathāpi taruṇo rukkho ajātaphalo, tamenaṃ puriso mūle chindeyya, ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti, evameva uppādo hetu uppādo paccayo kilesānaṃ nibbattiyāti uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati, anuppāde cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti…pe… apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. Pavattaṃ hetu…pe… nimittaṃ hetu…pe… āyūhanā hetu…pe… anāyūhane cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva…pe… apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayo’’ti (paṭi. ma. 3.21).

「譬如幼树未生果,若有人在根部砍断它,那树的未生果,未生的就不生,未产生的就不产生,未生起的就不生起,未显现的就不显现。同样地,见生起是诸烦恼产生的因、生起是诸烦恼产生的缘之过患,心向于不生起,因心向于不生起,那些以造作为缘而会产生的诸烦恼,未生的就不生……未显现的就不显现,如此因灭故苦灭。转起是因……相是因……造作是因……因心向于不造作,那些以造作为缘而会产生的诸烦恼,未生的……未显现的就不显现,如此因灭故苦灭。如此有道的修习,有果的作证,有烦恼的舍断,有法的现观」。

§832

Etena kiṃ dīpitaṃ hoti? Bhūmiladdhānaṃ kilesānaṃ pahānaṃ dīpitaṃ hoti. Bhūmiladdhā pana kiṃ atītānāgatā udāhu paccuppannāti. Bhūmiladdhuppannā eva nāma te.

以此显示什么?显示舍断地所得的诸烦恼。地所得的是过去未来还是现在?它们名为地所得已生起的。

§833

Uppannaṃ hi vattamānabhūtāpagatokāsakatabhūmiladdhavasena anekappabhedaṃ. Tattha sabbampi uppādajarābhaṅgasamaṅgisaṅkhātaṃ nāma. Ārammaṇarasaṃ anubhavitvā niruddhaṃ anubhūtāpagatasaṅkhātaṃ kusalākusalaṃ uppādādittayaṃ anuppatvā niruddhaṃ bhūtāpagatasaṅkhātaṃ sesasaṅkhatañca nāma. ‘‘Yānissa tāni pubbekatāni kammānī’’ti (ma. ni. 3.248) evamādinā nayena vuttaṃ kammaṃ atītampi samānaṃ aññaṃ vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā tathā katokāsañca vipākaṃ anuppannampi samānaṃ evaṃ kate okāse ekantena uppajjanato nāma. Tāsu tāsu bhūmīsu asamūhataṃ akusalaṃ nāma.

已生起依存在、行、已过去、已作处所、地所得之方式有多种分别论。其中,一切具足生起、老、灭者名为存在。受用所缘味后灭者名为已受用已过去的善不善。未达生起等三法而灭者名为已过去的其余有为。以「凡他那些先前所作的诸业」等方式所说的业,虽是过去,因排除其他果报而为自己的果报作处所而住,如此已作处所的果报虽未生起,因在如此作的处所中决定生起而名为已作处所。在诸地中未根除的不善名为地所得。

§834

Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. ti hi vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. nāma tesu khandhesu uppattirahaṃ kilesajātaṃ. Tenahi sā bhūmi laddhā nāma hotīti tasmā bhūmiladdhanti vuccati, sā ca kho na ārammaṇavasena. Ārammaṇavasena hi sabbepi atītānāgate pariññātepi ca khīṇāsavānaṃ khandhe ārabbha kilesā uppajjanti mahākaccānauppalavaṇṇādīnaṃ khandhe ārabbha soreyyaseṭṭhi nandamāṇavakādīnaṃ viya. Yadi ca taṃ bhūmiladdhaṃ nāma siyā, tassa appaheyyato na koci bhavamūlaṃ pajaheyya. Vatthuvasena pana bhūmiladdhaṃ veditabbaṃ. Yattha yattha hi vipassanāya apariññātā khandhā uppajjanti, tattha tattha uppādato pabhuti tesu vaṭṭamūlaṃ kilesajātaṃ anuseti. Taṃ appahīnaṭṭhena bhūmiladdhanti veditabbaṃ.

于此应知地与地所得的差别。地是作为观所缘的三地五蕴。地所得名为在那些蕴中生起的烦恼种类。那么那地被得名为地所得,而且不是依所缘之方式。因为依所缘之方式,一切烦恼依过去未来及漏尽者的已遍知的诸蕴而生起,如索勒亚长者、难陀学童等依大咖吒亚那、莲华色等的诸蕴。如果那是地所得,因它不可舍断,任何人都不会舍断有的根本。但应知依事之方式为地所得。因为凡在观未遍知的诸蕴生起之处,从生起开始,轮回根本的烦恼种类就随眠于那些蕴中。应知那以未舍断之义为地所得。

§835

Tattha ca yassa yesu khandhesu appahīnaṭṭhena anusayitā kilesā, tassa te eva khandhā tesaṃ kilesānaṃ vatthu, na aññesaṃ santakā khandhā. Atītakkhandhesu ca appahīnānusayitānaṃ kilesānaṃ atītakkhandhāva vatthu, na itare. Esa nayo anāgatādīsu. Tathā kāmāvacarakkhandhesu appahīnānusayitānaṃ kilesānaṃ kāmāvacarakkhandhāva vatthu, na itare. Esa nayo rūpārūpāvacaresu. Sotāpannādīsu pana yassa yassa ariyapuggalassa khandhesu taṃ taṃ vaṭṭamūlaṃ kilesajātaṃ tena tena maggena pahīnaṃ, tassa tassa te te khandhā pahīnānaṃ tesaṃ tesaṃ vaṭṭamūlakilesānaṃ avatthuto bhūmīti saṅkhaṃ na labhanti. Puthujjanassa sabbasova vaṭṭamūlakilesānaṃ appahīnattā yaṃkiñci kariyamānaṃ kammaṃ kusalaṃ akusalaṃ vā hoti. Iccassa kammakilesapaccayā vaṭṭaṃ vaṭṭati. Tassetaṃ vaṭṭamūlaṃ rūpakkhandheyeva, na vedanākkhandhādīsu. Viññāṇakkhandheyeva vā, na rūpakkhandhādīsūti na vattabbaṃ. Kasmā? Avisesena pañcasupi khandhesu anusayitattā.

其中,某人在某些蕴中以未舍断之义随眠的诸烦恼,对他来说,那些蕴本身是那些烦恼的事,不是其他有情的诸蕴。在过去诸蕴中未舍断随眠的诸烦恼,只有过去诸蕴是事,不是其他。此理在未来等中亦同。同样地,在欲界诸蕴中未舍断随眠的诸烦恼,只有欲界诸蕴是事,不是其他。此理在色界无色界中亦同。但在入流者等中,某某圣者在诸蕴中,某某轮回根本的烦恼种类被某某道所舍断,对某某人来说,那些那些蕴因已舍断的那些那些轮回根本烦恼无事故,不得地之名。凡夫因一切轮回根本烦恼未舍断,所作的任何业或是善或是不善。如此因业烦恼之缘,轮回转起。不应说他的此轮回根本只在色蕴,不在受蕴等,或只在识蕴,不在色蕴等。为何?因无差别地随眠于五蕴中。

§836

Kathaṃ? Pathavīrasādi viya rukkhe. Yathā hi mahārukkhe pathavītalaṃ adhiṭṭhāya pathavīrasañca āporasañca nissāya tappaccayā mūlakhandhasākhapasākhapallavapalāsapupphaphalehi vaḍḍhitvā nabhaṃ pūretvā yāva kappāvasānā bījaparamparāya rukkhapaveṇiṃ santānayamāne ṭhite taṃ pathavīrasādi mūleyeva, na khandhādīsu…pe… phaleyeva vā, na mūlādīsūti na vattabbaṃ. Kasmā? Avisesena sabbesu mūlādīsu anugatattāti.

如何?如地味等在树中。譬如大树依止地面,依地味与水味,因它们为缘,以根、干、枝、细枝、嫩叶、叶、花、果增长,充满虚空,直至劫末以种子相续延续树族而住,不应说那地味等只在根,不在干等……或只在果,不在根等。为何?因无差别地遍于一切根等中。

Yathā pana tasseva rukkhassa pupphaphalādīsu nibbinno koci puriso catūsu disāsu maṇḍūkakaṇṭakaṃ nāma visakaṇṭakaṃ ākoṭeyya, atha so rukkho tena visasamphassena phuṭṭho pathavīrasaāporasānaṃ pariyādiṇṇattā appasavanadhammataṃ āgamma puna santānaṃ nibbattetuṃ na sakkuṇeyya, evameva khandhapavattiyaṃ nibbinno kulaputto tassa purisassa catūsu disāsu rukkhe visayojanaṃ viya attano santāne catumaggabhāvanaṃ ārabhati. Athassa so khandhasantāno tena catumaggavisasamphassena sabbaso vaṭṭamūlakakilesānaṃ pariyādiṇṇattā kiriyabhāvamattaupagatakāyakammādisabbakammappabhedo hutvā āyatiṃ punabbhavānabhinibbattanadhammataṃ āgamma bhavantarasantānaṃ nibbattetuṃ na sakkoti. Kevalaṃ carimaviññāṇanirodhena nirindhano viya jātavedo anupādāno parinibbāyati, evaṃ bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ.

然而,正如某人对那棵树的花果等感到厌离,在四方钉入名为「蛙刺」的毒刺,那棵树被那毒触所触,由于地味、水味被吞食之故,达到无生法性,不能再生出相续;同样地,对诸蕴相续感到厌离的善男子,如同那人在四方对树施毒一般,在自己的相续中开始修习四道。于是,他的蕴相续被那四道毒触所触,由于轮回根本的诸烦恼完全被吞食之故,成为仅达到唯作性的身业等一切业的区别,达到未来不再生起后有的法性,不能再生出来世的相续。仅以最后识的灭尽,如同无薪的火焰,无取而般涅槃。如此应知地所得与地所得者的差别。

§837

Apica aparampi samudācāraārammaṇādhiggahitaavikkhambhitaasamūhatavasena catubbidhaṃ uppannaṃ. Tattha vattamānuppannameva . Cakkhādīnaṃ pana āpāthagate ārammaṇe pubbabhāge anuppajjamānampi kilesajātaṃ ārammaṇassa adhiggahitattā eva aparabhāge ekantena uppattito nti vuccati, kalyāṇigāme piṇḍāya carato mahātissattherassa visabhāgarūpadassanena uppannakilesajātaṃ viya. Samathavipassanānaṃ aññataravasena avikkhambhitaṃ kilesajātaṃ cittasantatimanārūḷhampi uppattinivārakassa hetuno abhāvā nāma. Samathavipassanāvasena pana vikkhambhitampi ariyamaggena asamūhatattā uppattidhammataṃ anatītatāya nti vuccati, ākāsena gacchantassa aṭṭhasamāpattilābhino therassa kusumitarukkhe upavane pupphāni uccinantassa madhurena sarena gāyato mātugāmassa gītasavanena uppannakilesajātaṃ viya. Tividhampi cetaṃ ārammaṇādhiggahitāvikkhambhitaasamūhatuppannaṃ bhūmiladdheneva saṅgahaṃ gacchatīti veditabbaṃ.

再者,依行相、所缘、所得、未镇伏、未根除之故,有四种已生。其中,现行即是已生。然而,对于眼等,在所缘现前时,虽然在前分未生起的烦恼种类,由于所缘已得之故,在后分决定生起,故说为已生,如大帝须长老在咖喇尼村行乞食时,由于见到不相应色而生起的烦恼种类。未以止观二者之一镇伏的烦恼种类,虽未登上心相续,由于缺乏阻止生起的因缘,故名为已生。然而,虽以止观镇伏,但由于未以圣道根除之故,由于未超越生起法性,故说为已生,如获得八等至、在空中行走的长老,在花园中见到正以甜美声音歌唱、采摘花朵的女人的歌声而生起的烦恼种类。应知这三种所缘所得、未镇伏、未根除的已生,也被地所得所摄。

§838

Iccetasmiṃ vuttappabhede uppanne yadetaṃ vattamānabhūtāpagatokāsakatasamudācārasaṅkhātaṃ catubbidhaṃ uppannaṃ, taṃ amaggavajjhattā kenacipi ñāṇena pahātabbaṃ na hoti. Yaṃ panetaṃ bhūmiladdhārammaṇādhiggahitaavikkhambhitaasamūhatasaṅkhātaṃ uppannaṃ, tassa taṃ uppannabhāvaṃ vināsayamānaṃ yasmā taṃ taṃ lokiyalokuttarañāṇaṃ uppajjati, tasmā taṃ sabbampi pahātabbaṃ hotīti. Evamettha ye yena pahātabbā dhammā, tesaṃ pahānañca jānitabbaṃ.

如此,在所说的已生的区别中,这所谓现行、已过去、已作、行相所说的四种已生,由于不是道所应断之故,不应以任何智断除。然而,这所谓地所得、所缘所得、未镇伏、未根除所说的已生,由于那世间与出世间智生起时破坏其已生性,因此一切都应断除。如此,在此应知那些应以何者断除的诸法及其断除。

Pariññādikiccakathā遍知等作用论

Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;

遍知等诸作用,在现观时所说;

Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.

应如其自性,知一切彼等。

Saccābhisamayakālaṃ hi etesu catūsu ñāṇesu ekekassa ekakkhaṇe pariññā pahānaṃ sacchikiriyā bhāvanāti etāni pariññādīni cattāri kiccāni vuttāni, tāni yathāsabhāvena jānitabbāni. Vuttaṃ hetaṃ porāṇehi –

在现观谛时,在这四智中,每一智在一刹那有遍知、断除、作证、修习这四种遍知等作用已说,应如其自性而知。古师们说此:

‘‘Yathā padīpo apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, vaṭṭiṃ jhāpeti, andhakāraṃ vidhamati, ālokaṃ parividaṃseti, sinehaṃ pariyādiyati, evameva maggañāṇaṃ apubbaṃ acarimaṃ ekakkhaṇe cattāri saccāni abhisameti, dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti. Kiṃ vuttaṃ hoti? Nirodhaṃ ārammaṇaṃ karitvā cattāripi saccāni pāpuṇāti passati paṭivijjhatī’’ti.

「如灯在一刹那,非前非后,作四种作用:烧灯芯、驱黑暗、显现光明、耗尽油,同样地,道智非前非后,在一刹那现观四谛:以遍知现观而现观苦,以断除现观而现观集,以修习现观而现观道,以作证现观而现观灭。这是什么意思?以灭为所缘而达到、见到、通达四谛。」

Vuttampi cetaṃ ‘‘yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī’’ti (saṃ. ni. 5.1100) sabbaṃ veditabbaṃ.

也说此:「诸比库!凡见苦者,他也见苦集,也见苦灭,也见导至苦灭之道。」一切应知。

Aparampi vuttaṃ ‘‘maggasamaṅgissa ñāṇaṃ, dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ, dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇa’’nti (vibha. 794; paṭi. ma. 1.109).

又说「具道者之智,于苦亦是此智,于苦集亦是此智,于苦灭亦是此智,于导至苦灭之道亦是此智」。

Tattha yathā padīpo vaṭṭiṃ jhāpeti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati. Yathā ālokaṃ parividaṃseti, evaṃ sahajātādipaccayatāya sammāsaṅkappādidhammasaṅkhātaṃ maggaṃ bhāveti. Yathā sinehaṃ pariyādiyati, evaṃ kilesapariyādānaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.

其中,譬如灯烧灯芯,如是道智遍知苦。譬如破除黑暗,如是舍断集。譬如显现光明,如是以俱生等缘性修习称为正思惟等法之道。譬如耗尽油脂,如是以烦恼耗尽作证灭。如是应知譬喻之连结。

§840

Aparo nayo – yathā sūriyo udayanto apubbaṃ acarimaṃ saha pātubhāvā cattāri kiccāni karoti, rūpagatāni obhāseti, andhakāraṃ vidhamati, ālokaṃ dasseti, sītaṃ paṭippassambheti, evameva maggañāṇaṃ…pe… nirodhaṃ sacchikiriyābhisamayena abhisameti. Idhāpi yathā sūriyo rūpagatāni obhāseti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati. Yathā ālokaṃ dasseti, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. Yathā sītaṃ paṭippassambheti, evaṃ kilesapaṭippassaddhiṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.

另一方法——譬如太阳升起时,非前非后,与显现同时作四种作用:照亮诸色,破除黑暗,显示光明,平息寒冷,如是道智……乃至……以作证灭之现观而现观。此中亦如太阳照亮诸色,如是道智遍知苦。譬如破除黑暗,如是舍断集。譬如显示光明,如是以俱生等缘性修习道。譬如平息寒冷,如是以烦恼平息作证灭。如是应知譬喻之连结。

§841

Aparo nayo – yathā nāvā apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, orimatīraṃ pajahati, sotaṃ chindati, bhaṇḍaṃ vahati, pārimatīraṃ appeti, evameva maggañāṇaṃ…pe… nirodhaṃ sacchikiriyābhisamayena abhisameti. Etthāpi yathā nāvā orimatīraṃ pajahati, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā sotaṃ chindati, evaṃ samudayaṃ pajahati. Yathā bhaṇḍaṃ vahati, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. Yathā pārimatīraṃ appeti, evaṃ pārimatīrabhūtaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.

另一方法——譬如船非前非后,于一刹那作四种作用:舍断此岸,截断水流,载运货物,到达彼岸,如是道智……乃至……以作证灭之现观而现观。此中亦如船舍断此岸,如是道智遍知苦。譬如截断水流,如是舍断集。譬如载运货物,如是以俱生等缘性修习道。譬如到达彼岸,如是作证彼岸性之灭。如是应知譬喻之连结。

§842

Evaṃ saccābhisamayakālasmiṃ ekakkhaṇe catunnaṃ kiccānaṃ vasena pavattañāṇassa panassa soḷasahākārehi tathaṭṭhena cattāri kiccāni ekapaṭivedhāni honti. Yathāha –

如是于现观诸谛之时,于一刹那以四种作用之方式转起之智,以十六行相,以真实义,四种作用为一通达。如所说——

‘‘Kathaṃ tathaṭṭhena cattāri kiccāni ekapaṭivedhāni? Soḷasahi ākārehi tathaṭṭhena cattāri kiccāni ekapaṭivedhāni. pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, tathaṭṭho. āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho, tathaṭṭho. nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho, tathaṭṭho. niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, adhipateyyaṭṭho, tathaṭṭho. Imehi soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ, taṃ ekattaṃ. Yaṃ ekattaṃ, taṃ ekena ñāṇena paṭivijjhatīti cattāri saccāni ekapaṭivedhānī’’ti (paṭi. ma. 2.11).

「如何以真实义四种作用为一通达?以十六行相,以真实义,四种作用为一通达。逼迫义、有为义、热恼义、变易义,是真实义。积集义、因义、结合义、障碍义,是真实义。出离义、远离义、无为义、不死义,是真实义。导出义、因义、见义、增上义,是真实义。以此十六行相,以真实义,四谛为一所摄。凡一所摄者,即是一性。凡一性者,即以一智通达。如是四谛为一通达」。

§843

Tattha siyā yadā dukkhādīnaṃ aññepi rogagaṇḍādayo atthā atthi, atha kasmā cattāroyeva vuttāti. Ettha vadāma, aññasaccadassanavasena āvibhāvato. ‘‘Tattha katamaṃ dukkhe ñāṇaṃ? Dukkhaṃ ārabbha yā uppajjati paññā pajānanā’’tiādinā (vibha. 794; paṭi. ma. 1.109) hi nayena ekekasaccārammaṇavasenāpi saccañāṇaṃ vuttaṃ. ‘‘Yo, bhikkhave, dukkhaṃ passati, samudayampi so passatī’’tiādinā (saṃ. ni. 5.1100) nayena ekaṃ saccaṃ ārammaṇaṃ katvā sesesupi kiccanipphattivasenāpi vuttaṃ.

其中,或有「当苦等之其他病、痈等义亦存在时,为何只说四种」。于此我们说:因以其他谛之见而显现。因以「其中,何为于苦之智?缘苦而生起之慧、了知」等方式,亦说以各各谛为所缘之谛智。以「诸比库,凡见苦者,彼亦见集」等方式,亦说以一谛为所缘,于其余诸谛亦以作用成就之方式。

Tattha yadā ekekaṃ saccaṃ ārammaṇaṃ karoti, tadā samudayadassanena tāva sabhāvato pīḷanalakkhaṇassāpi yasmā taṃ āyūhanalakkhaṇena samudayena āyūhitaṃ saṅkhataṃ rāsikataṃ, tasmāssa so saṅkhataṭṭho āvibhavati. Yasmā pana maggo kilesasantāpaharo susītalo, tasmāssa maggassa dassanena santāpaṭṭho āvibhavati āyasmato nandassa accharādassanena sundariyā anabhirūpabhāvo viya. Avipariṇāmadhammassa pana nirodhassa dassanenassa vipariṇāmaṭṭho āvibhavatīti vattabbamevettha natthi.

其中,当以各各谛为所缘时,首先以见集,因自性上具逼迫相者亦被彼具积集相之集所积集、有为、堆积,故其有为义显现。然而因道是烧除烦恼热恼者、极清凉者,故以见道,其热恼义显现,如具寿难陀以见天女,孙陀利之不美丽。然而以见不变易法之灭,其变易义显现,于此实无应说之处。

Tathā sabhāvato āyūhanalakkhaṇassāpi dukkhadassanena nidānaṭṭho āvibhavati asappāyabhojanato uppannabyādhidassanena bhojanassa byādhinidānabhāvo viya. Visaṃyogabhūtassa nirodhassa dassanena saṃyogaṭṭho. Niyyānabhūtassa ca maggassa dassanena palibodhaṭṭhoti.

同样地,通过见苦,即使是具有积聚之相的[集谛],其因之义也得以显现,如同通过见到由不适当的食物所生起的疾病,而显现食物作为疾病之因的状态。通过见到作为离系的灭[谛],而显现[集的]结合之义。通过见到作为出离的道[谛],而显现[集的]障碍之义。

Tathā nissaraṇalakkhaṇassāpi avivekabhūtassa samudayassa dassanena vivekaṭṭho āvibhavati. Maggadassanena asaṅkhataṭṭho, iminā hi anamataggasaṃsāre maggo nadiṭṭhapubbo, sopi ca sappaccayattā saṅkhatoyevāti appaccayadhammassa asaṅkhatabhāvo ativiya pākaṭo hoti. Dukkhadassanena panassa amataṭṭho āvibhavati, dukkhaṃ hi visaṃ, amataṃ nibbānanti.

同样地,即使是具有出离之相的[灭谛],通过见到作为不离的集[谛],其离之义也得以显现。通过见道[谛],而显现[灭的]无为之义,因为在这无始的轮回中,道从未被见过,而且那[道]也因为有缘的缘故确实是有为的,因此无缘之法的无为性变得极为明显。而通过见苦[谛],其不死之义得以显现,因为苦是毒,涅槃是不死。

Tathā niyyānalakkhaṇassāpi samudayadassanena ‘‘nāyaṃ hetu nibbānassa pattiyā, ayaṃ hetū’’ti hetuṭṭho āvibhavati. Nirodhadassanena dassanaṭṭho, paramasukhumāni rūpāni passato ‘‘vippasannaṃ vata me cakkhū’’nti cakkhussa vippasannabhāvo viya. Dukkhadassanena adhipateyyaṭṭho, anekarogāturakapaṇajanadassanena issarajanassa uḷārabhāvo viyāti evamettha salakkhaṇavasena ekekassa, aññasaccadassanavasena ca itaresaṃ tiṇṇaṃ tiṇṇaṃ āvibhāvato ekekassa cattāro cattāro atthā vuttā. Maggakkhaṇe pana sabbe cete atthā ekeneva dukkhādīsu catukiccena ñāṇena paṭivedhaṃ gacchantīti. Ye pana nānābhisamayaṃ icchanti, tesaṃ uttaraṃ abhidhamme kathāvatthusmiṃ vuttameva.

同样地,即使是具有出离之相的[道谛],通过见集[谛],而显现「这不是证得涅槃之因,这才是因」的因之义。通过见灭[谛],而显现见之义,如同见到极其微细的色法者[说]「我的眼确实清净」,而显现眼的清净性。通过见苦[谛],而显现增上之义,如同通过见到众多患病的贫穷人,而显现有权势者的殊胜性。如此,在此处,就自相而言,每一[谛]各有四义,而通过见其他谛的方式,其余三[谛]的三[义]得以显现,因此说每一[谛]各有四义。然而,在道刹那,所有这些义都通过一个对苦等[四谛]具有四种作用的智而得到通达。但对于那些主张不同现观的人,其余的在《论藏》的《论事》中已说。

Pariññādippabhedakathā遍知等差别论

§844

Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni, tesu –

现在,对于那些所说的遍知等四种作用——

Tividhā hoti pariññā, tathā pahānampi sacchikiriyāpi;

遍知有三种,同样地,断也[有三种],作证也[有三种];

Dve bhāvanā abhimatā, vinicchayo tattha ñātabbo.

修习被认为有二种,在此应知其决择。

§845

ti ñātapariññā tīraṇapariññā pahānapariññāti evaṃ pariññā tividhā hoti. Tattha ‘‘abhiññāpaññā ñātaṭṭhena ñāṇa’’nti (paṭi. ma. mātikā 1.20) evaṃ uddisitvā ‘‘ye ye dhammā abhiññātā honti, te te dhammā ñātā hontī’’ti (paṭi. ma. 1.75) evaṃ saṅkhepato, ‘‘sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhuṃ, bhikkhave, abhiññeyya’’ntiādinā (paṭi. ma. 1.2) nayena vitthārato vuttā nāma. Tassā sappaccayanāmarūpābhijānanā āveṇikā bhūmi.

遍知有三种,即:知遍知、度遍知、断遍知。其中,如此总说「证智之慧,以知之义为智」,「凡是被证知的诸法,那些法即是被知的」,以及以「诸比库,一切应被证知。诸比库,什么是一切应被证知?诸比库,应证知眼」等方式详说的,名为[知遍知]。对于它,了知有缘的名色是其特有的地位。

§846

‘‘Pariññāpaññā tīraṇaṭṭhena ñāṇa’’nti (paṭi. ma. mātikā 1.21) evaṃ uddisitvā pana ‘‘ye ye dhammā pariññātā honti, te te dhammā tīritā hontī’’ti (paṭi. ma. 1.75) evaṃ saṅkhepato, ‘‘sabbaṃ, bhikkhave, pariññeyyaṃ. Kiñca, bhikkhave, sabbaṃ pariññeyyaṃ? Cakkhuṃ, bhikkhave, pariññeyya’’ntiādinā (paṭi. ma. 1.21) nayena vitthārato vuttā nāma. Tassā kalāpasammasanato paṭṭhāya aniccaṃ dukkhamanattāti tīraṇavasena pavattamānāya yāva anulomā āveṇikā bhūmi.

然而,如此总说「遍知之慧,以度之义为智」,「凡是被遍知的诸法,那些法即是被度的」,以及以「诸比库,一切应被遍知。诸比库,什么是一切应被遍知?诸比库,应遍知眼」等方式详说的,名为[度遍知]。对于它,从聚的思惟开始,以「无常、苦、无我」的方式度而进行,直至随顺[智],是其特有的地位。

§847

‘‘Pahānapaññā pariccāgaṭṭhena ñāṇa’’nti (paṭi. ma. mātikā 1.22) evaṃ pana uddisitvā ‘‘ye ye dhammā pahīnā honti, te te dhammā pariccattā hontī’’ti (paṭi. ma. 1.75) evaṃ vitthārato vuttā ‘‘aniccānupassanāya niccasaññaṃ pajahatī’’tiādinayappavattā . Tassā bhaṅgānupassanato paṭṭhāya yāva maggañāṇā bhūmi, ayaṃ idha adhippetā.

「舍断慧是以舍弃之义的智」(《无碍解道》母论1.22),如此总说之后,「凡是被舍断的诸法,那些法即是被舍弃的」(《无碍解道》1.75),如此详细地说,以「以无常随观舍断常想」等方式而施设。从坏灭随观开始直到道智的阶段,这是此处所意指的。

Yasmā vā ñātatīraṇapariññāyopi tadatthāyeva, yasmā ca ye dhamme pajahati, te niyamato ñātā ceva tīritā ca honti, tasmā pariññāttayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ.

或者,因为知遍知与度遍知也是为了那个目的,又因为他所舍断的诸法,必定是已被知与已被度的,因此应知三种遍知也以此方式是道智的作用。

§848

ti pahānampi hi vikkhambhanappahānaṃ tadaṅgappahānaṃ samucchedappahānanti pariññā viya tividhameva hoti. Tattha yaṃ sasevāle udake pakkhittena ghaṭena sevālassa viya tena tena lokiyasamādhinā nīvaraṇādīnaṃ paccanīkadhammānaṃ vikkhambhanaṃ, idaṃ nāma. Pāḷiyaṃ pana ‘‘vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato’’ti (paṭi. ma. 1.24) nīvaraṇānaññeva vikkhambhanaṃ vuttaṃ, taṃ pākaṭattā vuttanti veditabbaṃ. Nīvaraṇāni hi jhānassa pubbabhāgepi pacchābhāgepi na sahasā cittaṃ ajjhottharanti, vitakkādayo appitakkhaṇeyeva. Tasmā nīvaraṇānaṃ vikkhambhanaṃ pākaṭaṃ.

舍断也如遍知一样确实有三种,即:镇伏舍断、彼分舍断、正断舍断。其中,如同以投入有水藻之水中的瓶子镇伏水藻一般,以此此世间定镇伏盖等对治法,这名为镇伏舍断。然而在圣典中说「修习初禅者的诸盖之镇伏舍断」(《无碍解道》1.24),只说了诸盖的镇伏,应知那是因为明显而说的。因为诸盖在禅那之前分与后分都不会突然侵入心,而寻等只在极短的刹那。因此诸盖的镇伏是明显的。

§849

Yaṃ pana rattibhāge samujjalitena padīpena andhakārassa viya tena tena vipassanāya avayavabhūtena ñāṇaṅgena paṭipakkhavaseneva tassa tassa pahātabbadhammassa pahānaṃ, idaṃ nāma. Seyyathidaṃ – nāmarūpaparicchedena tāva sakkāyadiṭṭhiyā. Paccayapariggahena ahetuvisamahetudiṭṭhiyā ceva kaṅkhāmalassa ca. Kalāpasammasanena ‘‘ahaṃ mamā’’ti samūhagāhassa. Maggāmaggavavatthānena amagge maggasaññāya. Udayadassanena ucchedadiṭṭhiyā. Vayadassanena sassatadiṭṭhiyā. Bhayatupaṭṭhānena sabhaye abhayasaññāya. Ādīnavadassanena assādasaññāya. Nibbidānupassanena abhiratisaññāya. Muñcitukamyatāya amuñcitukāmabhāvassa. Paṭisaṅkhānena appaṭisaṅkhānassa. Upekkhāya anupekkhanassa. Anulomena saccapaṭilomagāhassa pahānaṃ.

然而,如同以夜间点燃的灯镇伏黑暗一般,以此此作为观组成部分的智支,仅以对治的方式舍断此此应被舍断之法,这名为彼分舍断。即是说:首先以名色分别论舍断身见。以缘的把握舍断无因见、邪因见以及疑惑之垢。以聚的思惟舍断「我、我所」的聚执。以道非道的确定舍断于非道的道想。以见生舍断断见。以见灭舍断常见。以怖畏现起舍断于有怖畏的无怖畏想。以见过患舍断味想。以厌离随观舍断喜乐想。以欲出离舍断不欲出离的状态。以审察舍断不审察。以舍舍断不舍。以随顺舍断违逆真谛的执取。

Yaṃ vā pana aṭṭhārasasu mahāvipassanāsu aniccānupassanāya niccasaññāya. Dukkhānupassanāya sukhasaññāya. Anattānupassanāya attasaññāya. Nibbidānupassanāya nandiyā. Virāgānupassanāya rāgassa. Nirodhānupassanāya samudayassa. Paṭinissaggānupassanāya ādānassa. Khayānupassanāya ghanasaññāya. Vayānupassanāya āyūhanassa. Vipariṇāmānupassanāya dhuvasaññāya. Animittānupassanāya nimittassa. Appaṇihitānupassanāya paṇidhiyā. Suññatānupassanāya abhinivesassa. Adhipaññādhammavipassanāya sārādānābhinivesassa. Yathābhūtañāṇadassanena sammohābhinivesassa. Ādīnavānupassanāya ālayābhinivesassa. Paṭisaṅkhānupassanāya appaṭisaṅkhāya. Vivaṭṭānupassanāya saṃyogābhinivesassa pahānaṃ. Idampi meva.

或者,在十八大观中:以无常随观舍断常想。以苦随观舍断乐想。以无我随观舍断我想。以厌离随观舍断欢喜。以离贪随观舍断贪。以灭随观舍断集。以舍遣随观舍断执取。以灭尽随观舍断密实想。以衰灭随观舍断积集。以变易随观舍断坚固想。以无相随观舍断相。以无愿随观舍断愿。以空随观舍断执着。以增上慧法观舍断执取坚实的执着。以如实智见舍断愚痴的执着。以过患随观舍断住处执着。以审察随观舍断不审察。以还灭随观舍断结缚执着的舍断。这也是彼分舍断。

§850

Tattha yathā aniccānupassanādīhi sattahi niccasaññādīnaṃ pahānaṃ hoti, taṃ bhaṅgānupassane vuttameva.

其中,如何以无常随观等七种舍断常想等,那已在坏灭随观中说了。

ti pana ghanavinibbhogaṃ katvā aniccaṃ khayaṭṭhenāti evaṃ khayaṃ passato ñāṇaṃ. Tena ghanasaññāya pahānaṃ hoti.

「灭尽随观」,作密实的分别论之后,「以灭尽之义为无常」,如此见灭尽者的智。以此舍断密实想。

ti –

Ārammaṇānvayena, ubho ekavavatthānā;

依所缘的随行,两者是一确定;

Nirodhe adhimuttatā, vayalakkhaṇavipassanāti. –

「倾向于灭，灭相的观」。

Evaṃ vuttā paccakkhato ceva anvayato ca saṅkhārānaṃ bhaṅgaṃ disvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā, tāya āyūhanassa pahānaṃ hoti. Yesaṃ hi atthāya āyūheyya, ‘‘te evaṃ vayadhammā’’ti vipassato āyūhane cittaṃ na namati.

如是所说的，从现前地以及随顺地见到诸行的坏灭，对于那称为坏灭的灭倾向，由此而有造作的舍断。因为为了那些目的而造作，对于如是观「它们是灭法」者，心不倾向于造作。

ti rūpasattakādivasena taṃ taṃ paricchedaṃ atikkamma aññathāpavattidassanaṃ. Uppannassa vā jarāya ceva maraṇena ca dvīhākārehi vipariṇāmadassanaṃ, tāya dhuvasaññāya pahānaṃ hoti.

超越色七法等那些各别的限定而见到变异的发生。或者对于已生起者，以老与死这两种行相见到变坏，由此而有常想的舍断。

ti aniccānupassanāva, tāya niccanimittassa pahānaṃ hoti.

即是无常随观，由此而有常相的舍断。

ti dukkhānupassanāva, tāya sukhapaṇidhisukhapatthanāpahānaṃ hoti.

即是苦随观，由此而有乐愿、乐欲求的舍断。

ti anattānupassanāva, tāya ‘‘atthi attā’’ti abhinivesassa pahānaṃ hoti.

即是无我随观，由此而有「有我」之执着的舍断。

ti –

‘‘Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;

「省察所缘，随观坏灭；

Suññato ca upaṭṭhānaṃ, adhipaññā vipassanā’’ti. –

空的现起，增上慧的观」。

Evaṃ vuttā rūpādiārammaṇaṃ jānitvā tassa ca ārammaṇassa tadārammaṇassa ca cittassa bhaṅgaṃ disvā ‘‘saṅkhārāva bhijjanti, saṅkhārānaṃ maraṇaṃ, na añño koci atthī’’ti bhaṅgavasena suññataṃ gahetvā pavattā vipassanā. Sā adhipaññā ca dhammesu ca vipassanāti katvā adhipaññādhammavipassanāti vuccati, tāya niccasārābhāvassa ca attasārābhāvassa ca suṭṭhu diṭṭhattā sārādānābhinivesassa pahānaṃ hoti.

如是所说的,是知道色等所缘后,见到那所缘和以那为所缘的心的坏灭,「诸行破坏,诸行的死亡,没有其他任何事物」,以坏灭的方式把握空性而生起的观。它作为增上慧和法的观,故称为增上慧法观,由于通过它善见常之实质的无有和我之实质的无有,故有执着实质的执取的舍断。

nti sappaccayanāmarūpapariggaho, tena ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādivasena ceva, ‘‘issarato loko sambhotī’’tiādivasena ca pavattassa sammohābhinivesassa pahānaṃ hoti.

是有因缘的名色的把握,由此有「我在过去世存在吗」等方式,以及「世间从自在天生起」等方式而生起的愚痴执取的舍断。

ti bhayatupaṭṭhānavasena uppannaṃ sabbabhavādīsu ādīnavadassanañāṇaṃ, tena ‘‘kiñci allīyitabbaṃ na dissatī’’ti ālayābhinivesassa pahānaṃ hoti.

是以怖畏现起的方式生起的,在一切有等中见过患之智,由此有「没有见到任何可依靠的」,故有住处执取的舍断。

ti muñcanassa upāyakaraṇaṃ paṭisaṅkhāñāṇaṃ, tena appaṭisaṅkhāya pahānaṃ hoti.

是作为解脱之方便的审察智,由此有不审察的舍断。

ti saṅkhārupekkhā ceva anulomañca. Tadā hissa cittaṃ īsakapoṇe padumapalāse udakabindu viya sabbasmā saṅkhāragatā patilīyati, patikuṭati, pativattatīti vuttaṃ. Tasmā tāya saṃyogābhinivesassa pahānaṃ hoti, kāmasaṃyogādikassa kilesābhinivesassa kilesappavattiyā pahānaṃ hotīti attho. Evaṃ vitthārato tadaṅgappahānaṃ veditabbaṃ. Pāḷiyaṃ pana ‘‘tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato’’ti (paṭi. ma. 1.24) saṅkhepeneva vuttaṃ.

是行舍和随顺。那时他的心如在稍倾的莲叶上的水滴,从一切行所行退缩、退避、退转,如是所说。因此,由它有结合执取的舍断,即欲结合等烦恼执取的舍断,是烦恼现行的舍断之义。如是应详细了知彼分舍断。但在圣典中只是简略地说「彼分舍断,是修习导向见地的定时对诸见的」。

§851

Yaṃ pana asanivicakkābhihatassa rukkhassa viya ariyamaggañāṇena saṃyojanādīnaṃ dhammānaṃ yathā na puna pavatti, evaṃ pahānaṃ, idaṃ nāma. Yaṃ sandhāya vuttaṃ ‘‘samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato’’ti (paṭi. ma. 1.24) . Iti imesu tīsu pahānesu samucchedappahānameva idha adhippetaṃ. Yasmā pana tassa yogino pubbabhāge vikkhambhanatadaṅgappahānānipi tadatthāneva, tasmā pahānattayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ. Paṭirājānaṃ vadhitvā rajjaṃ pattena hi yampi tato pubbe kataṃ, sabbaṃ ‘‘idañcidañca raññā kata’’ntiyeva vuccati.

但如被雷电击中的树一样,以圣道智使结等诸法不再现行,如是的舍断,这名为正断舍断。关于此说「正断舍断,是修习出世间的导向灭尽之道时的」。如是在这三种舍断中,这里所意指的正是正断舍断。但因为那瑜伽者在前分的镇伏舍断和彼分舍断也是为了那个目的,所以应知三种舍断也以此方式是道智的作用。因为杀死敌王而得国者,在那之前所做的一切,也都说「这个和那个是国王所做的」。

§852

ti lokiyasacchikiriyā lokuttarasacchikiriyāti dvedhā bhinnāpi lokuttarāya dassanabhāvanāvasena bhedato tividhā hoti. Tattha ‘‘paṭhamassa jhānassa lābhīmhi, vasīmhi, paṭhamajjhānaṃ sacchikataṃ mayā’’tiādinā (pārā. 203-204) nayena āgatā paṭhamajjhānādīnaṃ phassanā lokiyasacchikiriyā nāma. ti adhigantvā ‘‘idaṃ mayā adhigata’’nti paccakkhato ñāṇaphassena phusanā. Imameva hi atthaṃ sandhāya ‘‘sacchikiriyā paññā phassanaṭṭhe ñāṇa’’nti (paṭi. ma. mātikā 1.24) uddisitvā ‘‘ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī’’ti (paṭi. ma. 1.75) sacchikiriyaniddeso vutto.

作证分为世间作证和出世间作证二种,出世间的以见和修习的方式分别论为三种。其中,以「我是初禅的获得者,是自在者,初禅被我作证」等方式所说的触证初禅等,名为世间作证。是证得后「这被我证得」,以现前的智触而触证。正是关于此义,说「作证是慧,在触证之义是智」后,说作证的解释「凡是被作证的诸法,那些法是被触证的」。

Apica attano santāne anuppādetvāpi ye dhammā kevalaṃ aparappaccayena ñāṇena ñātā, te sacchikatā honti. Teneva hi ‘‘sabbaṃ, bhikkhave, sacchikātabbaṃ. Kiñca, bhikkhave, sabbaṃ sacchikātabbaṃ? Cakkhu, bhikkhave, sacchikātabba’’ntiādi (paṭi. ma. 1.29) vuttaṃ.

再者,即使不在自己的相续中生起,凡是仅以不依赖他的智所知的诸法,也是被作证的。正是以此说「诸比库,一切应被作证。诸比库,什么是一切应被作证?诸比库,眼应被作证」等。

Aparampi vuttaṃ ‘‘rūpaṃ passanto sacchikaroti. Vedanaṃ…pe… viññāṇaṃ passanto sacchikaroti. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ passanto sacchikarotīti. Ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī’’ti (paṭi. ma. 1.29).

又说:「见色者现证。见受……乃至……见识者现证。见眼……乃至……见老死……乃至……见不死界涅槃者现证。凡诸法被现证者,彼诸法即被触证。」

Paṭhamamaggakkhaṇe pana nibbānadassanaṃ dassanasacchikiriyā. Sesamaggakkhaṇesu bhāvanāsacchikiriyāti. Sā duvidhāpi idha adhippetā. Tasmā dassanabhāvanāvasena nibbānassa sacchikiriyā imassa ñāṇassa kiccanti veditabbaṃ.

于初道刹那,涅槃之见为见现证。于其余诸道刹那为修习现证。此二种在此皆为所意指。因此,应知以见与修习之方式现证涅槃是此智之作用。

§853

ti bhāvanā pana lokiyabhāvanā lokuttarabhāvanāti dveyeva abhimatā. Tattha lokiyānaṃ sīlasamādhipaññānaṃ uppādanaṃ, tāhi ca santānavāsanaṃ lokiyabhāvanā. Lokuttarānaṃ uppādanaṃ, tāhi ca santānavāsanaṃ lokuttarabhāvanā. Tāsu idha lokuttarā adhippetā. Lokuttarāni hi sīlādīni catubbidhampetaṃ ñāṇaṃ uppādeti. Tesaṃ sahajātapaccayāditāya tehi ca santānaṃ vāsetīti lokuttarabhāvanāvassa kiccanti.

修习则仅被认为是世间修习与出世间修习二种。其中,令诸世间戒定慧生起,及以彼等熏习相续为世间修习。令诸出世间[戒定慧]生起,及以彼等熏习相续为出世间修习。于此等中,在此所意指的是出世间[修习]。因为诸出世间戒等令此四种智生起。由于彼等是[此智的]俱生缘等,且以彼等熏习相续,故出世间修习是其作用。

Evaṃ –

Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;

诸作用如遍知等,于现观时所说者;

Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.

彼一切应如其自性而被了知。

Ettāvatā ca –

至此—

‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya’’nti. –

「具戒有慧人,应修习心与慧。」

Evaṃ sarūpeneva ābhatāya paññābhāvanāya vidhānadassanatthaṃ yaṃ vuttaṃ ‘‘mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā’’ti, taṃ vitthāritaṃ hoti. Kathaṃ bhāvetabbāti ayañca pañho vissajjitoti.

如是,为了显示以如此方式所引来的慧修习之规定,所说的「成就作为根本的二清净后,应修习作为身体的五清净」,此已被详说。「如何应修习」此问已被解答。

Iti sādhujanapāmojjatthāya kate visuddhimagge · 如是为善人欢喜故而作的清净道论中

Paññābhāvanādhikāre · 于慧修习章

Ñāṇadassanavisuddhiniddeso nāma · 智见清净分别

Bāvīsatimo paricchedo. · 第二十二品