23. Paññābhāvanānisaṃsaniddeso23. 慧修习功德分别
23. Paññābhāvanānisaṃsaniddeso23. 慧修习功德分别
Ānisaṃsapakāsanā功德显示
§854
Yaṃ pana vuttaṃ ‘‘paññābhāvanāya ko ānisaṃso’’ti, tattha vadāma. Ayañhi paññābhāvanā nāma anekasatānisaṃsā. Tassā dīghenāpi addhunā na sukaraṃ vitthārato ānisaṃsaṃ pakāsetuṃ. Saṅkhepato panassā nānākilesaviddhaṃsanaṃ, ariyaphalarasānubhavanaṃ, nirodhasamāpattisamāpajjanasamatthatā, āhuneyyabhāvādisiddhīti ayamānisaṃso veditabbo.
至于所说的「慧修习有何利益」,对此我们说:这慧修习确实有数百种利益。即使用很长的时间也难以详细地阐明其利益。简要而言,应知其利益为:摧毁种种烦恼、体验圣果之味、具足证入灭尽定的能力、成就应供性等。
Nānākilesaviddhaṃsanakathā种种烦恼破坏论
§855
Tattha yaṃ nāmarūpaparicchedato paṭṭhāya sakkāyadiṭṭhādīnaṃ vasena vuttaṃ, ayaṃ lokikāya paññābhāvanāya ānisaṃso. Yaṃ ariyamaggakkhaṇe saṃyojanādīnaṃ vasena vuttaṃ, ayaṃ lokuttarāya paññābhāvanāya ānisaṃsoti veditabbo.
其中,从名色分别论开始,以有身见等所说的,这是世间慧修习的利益。在圣道刹那,以结等所说的,应知这是出世间慧修习的利益。
Bhīmavegānupatitā, asanīva siluccaye;
如同闪电落在山岩上,伴随着可怖的速度;
Vāyuvegasamuṭṭhito, araññamiva pāvako.
如同风力所生起的,森林中的火焰。
Andhakāraṃ viya ravi, satejujjalamaṇḍalo;
如同太阳驱散黑暗,具有光辉灿烂的光轮;
Dīgharattānupatitaṃ, sabbānatthavidhāyakaṃ.
长夜所随逐的,造作一切无义的。
Kilesajālaṃ paññā hi, viddhaṃsayati bhāvitā;
修习的慧确实摧毁烦恼之网;
Sandiṭṭhikamato jaññā, ānisaṃsamimaṃ idha.
应知此处这现见的利益。
Phalasamāpattikathā果等至论
§856
nti na kevalañca kilesaviddhaṃsanaññeva, ariyaphalarasānubhavanampi paññābhāvanāya ānisaṃso. Ariyaphalanti hi sotāpattiphalādi sāmaññaphalaṃ vuccati. Tassa dvīhākārehi rasānubhavanaṃ hoti. Maggavīthiyañca phalasamāpattivasena ca pavattiyaṃ. Tatrāssa maggavīthiyaṃ pavatti dassitāyeva.
不仅是烦恼的破坏,体验圣果之味也是慧修习的利益。所谓圣果,即称为入流果等沙门果。对它的体验有两种方式:在道心路中和通过果定的现起中。其中,在道心路中的现起已经显示了。
§857
Apica ye ‘‘saṃyojanappahānamattameva phalaṃ nāma, na koci añño dhammo atthī’’ti vadanti, tesaṃ anunayatthaṃ idaṃ suttampi dassetabbaṃ – ‘‘kathaṃ payogapaṭippassaddhipaññā phale ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tampayogapaṭippassaddhattā uppajjati sammādiṭṭhi, maggassetaṃ phala’’nti (paṭi. ma. 1.63) vitthāretabbaṃ.
再者,为了说服那些说「所谓果只是结的舍断,没有其他任何法存在」的人,也应该显示这部经:「如何是努力止息之慧在果中的智?在入流道刹那,以见的意义,正见从邪见脱出,从随顺那些烦恼和诸蕴脱出,也从外的一切相脱出。由于那努力的止息,正见生起,这是道的果」,应该详细说明。
‘‘Cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, ime dhammā appamāṇārammaṇā’’ (dha. sa. 1422). ‘‘Mahaggato dhammo appamāṇassa dhammassa anantarapaccayena paccayo’’ti (paṭṭhā. 2.12.62) evamādīnipi cettha sādhakāni.
「四道不被包摄,四沙门果,这些法是无量所缘」。「广大法以无量法的无间缘为缘」等等,在此也是证明。
§858
Phalasamāpattiyaṃ pavattidassanatthaṃ panassa idaṃ pañhākammaṃ – kā phalasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti?
为了显示在果定中的现起,这里有这些问题:什么是果定?谁证入它?谁不证入?为何证入?如何证入?如何住?如何出?什么是果的无间?果是什么的无间?
§859
Tattha ti yā ariyaphalassa nirodhe appanā.
其中,果定是对圣果之灭的安止。
§860
ti sabbepi puthujjanā na samāpajjanti. Kasmā? Anadhigatattā. Ariyā pana sabbepi samāpajjanti. Kasmā? Adhigatattā. Uparimā pana heṭṭhimaṃ na samāpajjanti, puggalantarabhāvupagamanena paṭippassaddhattā. Heṭṭhimā ca uparimaṃ, anadhigatattā. Attano attanoyeva pana phalaṃ samāpajjantīti idamettha sanniṭṭhānaṃ.
所有凡夫都不证入。为何?因为未证得。但所有圣者都证入。为何?因为已证得。然而上位者不证入下位的,因为通过到达另一补特伽罗的状态而止息了。下位者也不证入上位的,因为未证得。但各自证入自己的果,这是此处的结论。
Keci pana ‘‘sotāpannasakadāgāminopi na samāpajjanti. Uparimā dveyeva samāpajjantī’’ti vadanti. Idañca tesaṃ kāraṇaṃ, ete hi samādhismiṃ paripūrakārinoti. Taṃ puthujjanassāpi attanā paṭiladdhalokiyasamādhisamāpajjanato akāraṇameva. Kiñcettha kāraṇākāraṇacintāya. Nanu pāḷiyaṃyeva vuttaṃ – ‘‘katame dasa gotrabhudhammā vipassanāvasena uppajjanti? Sotāpattimaggapaṭilābhatthāya uppādaṃ pavattaṃ…pe… upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhu. Sotāpattiphalasamāpattatthāya sakadāgāmimaggaṃ …pe… arahattaphalasamāpattatthāya… suññatavihārasamāpattatthāya… animittavihārasamāpattatthāya uppādaṃ…pe… bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhū’’ti (paṭi. ma. 1.60). Tasmā sabbepi ariyā attano attano phalaṃ samāpajjantīti niṭṭhamettha gantabbaṃ.
有些人说「入流者和一来者也不证入。只有上面两位证入」。这是他们的理由:因为这些人在定上是圆满行者。这从凡夫也证入自己所得的世间定来看,根本不是理由。何必在此思考理由与非理由。难道不是在圣典中就说了:「哪十种种姓地法通过观而生起?为了证得入流道而生、转起...超越外的诸行相,这是种姓地。为了证入入流果定,为了一来道...为了证入阿拉汉果定...为了证入空住定...为了证入无相住定而生...超越外的诸行相,这是种姓地」。因此,应该得出结论:所有圣者都证入各自的果。
§861
ti diṭṭhadhammasukhavihāratthaṃ. Yathā hi rājā rajjasukhaṃ, devatā dibbasukhaṃ anubhavanti, evaṃ ariyā ‘‘ariyaṃ lokuttarasukhaṃ anubhavissāmā’’ti addhānapparicchedaṃ katvā icchiticchitakkhaṇe phalasamāpattiṃ samāpajjanti.
为何证入?为了现法乐住。正如国王体验王位之乐,天人体验天界之乐,同样,圣者们「我们将体验圣的出世间乐」,作了时间的限定后,在所希望的刹那证入果定。
§862
nti dvīhi tāva ākārehi assā samāpajjanaṃ hoti – nibbānato aññassa ārammaṇassa amanasikārā nibbānassa ca manasikārā. Yathāha – ‘‘dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro’’ti (ma. ni. 1.458).
如此,首先以二种行相而有其入定——不作意涅槃以外的所缘,以及作意涅槃。如所说:「诸贤友,有二缘于无相心解脱之入定:一切相的不作意,以及无相界的作意。」
§863
Ayampanettha samāpajjanakkamo. Phalasamāpattatthikena hi ariyasāvakena rahogatena paṭisallīnena udayabbayādivasena saṅkhārā vipassitabbā. Tassa pavattānupubbavipassanassa saṅkhārārammaṇagotrabhuñāṇānantarā phalasamāpattivasena nirodhe cittaṃ appeti. Phalasamāpattininnatāya cettha sekkhassāpi phalameva uppajjati, na maggo.
然而,此处有入定的次第。欲求果定的圣弟子,应独处、隐退,以生灭等方式观诸行。对于他渐次进行的观,在以诸行为所缘的种姓智之后,以果定的方式心倾向于灭。此处,由于倾向于果定,即使是有学者也只生起果,而非道。
Ye pana vadanti ‘‘sotāpanno ‘phalasamāpattiṃ samāpajjissāmī’ti vipassanaṃ paṭṭhapetvā sakadāgāmī hoti. Sakadāgāmī ca anāgāmī’’ti, te vattabbā ‘‘evaṃ sati anāgāmī arahā bhavissati, arahā paccekabuddho, paccekabuddho ca buddho. Tasmā na kiñci etaṃ, pāḷivaseneva ca paṭikkhitta’’ntipi na gahetabbaṃ. Idameva pana gahetabbaṃ – sekkhassāpi phalameva uppajjati, na maggo. Phalañcassa sace anena paṭhamajjhāniko maggo adhigato hoti. Paṭhamajjhānikameva uppajjati. Sace dutiyādīsu aññatarajjhāniko, dutiyādīsu aññatarajjhānikamevāti. Evaṃ tāvassā samāpajjanaṃ hoti.
然而,有些人说:「须陀洹『我将入果定』而开始观,成为斯陀含。斯陀含成为阿那含。」应对他们说:「如此的话,阿那含将成为阿拉汉,阿拉汉成为辟支佛,辟支佛成为佛。因此,这毫无意义,且为圣典所驳斥。」不应接受此说。应接受的只是这个:即使是有学者也只生起果,而非道。若他以此证得初禅的道,则只生起初禅的果。若证得第二禅等中的某一禅那,则只生起第二禅等中的某一禅那。如此,首先有其入定。
§864
‘‘Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro’’ti (ma. ni. 1.458) vacanato panassā tīhākārehi ṭhānaṃ hoti. Tattha ti samāpattito pubbe kālaparicchedo. ‘‘Asukasmiṃ nāma kāle vuṭṭhahissāmī’’ti paricchinnattā hissā yāva so kālo nāgacchati, tāva ṭhānaṃ hoti. Evamassā ṭhānaṃ hotīti.
然而,依据「诸贤友,有三缘于无相心解脱之住:一切相的不作意,无相界的作意,以及先前的行作」之语,以三种行相而有其住。其中,「先前的行作」是入定之前的时间限定。由于限定「我将在某时出定」,只要那个时间未到,就有住。如此而有其住。
§865
‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro’’ti (ma. ni. 1.458) vacanato panassā dvīhākārehi vuṭṭhānaṃ hoti. Tattha nti rūpanimittavedanāsaññāsaṅkhāraviññāṇanimittānaṃ. Kāmañca na sabbānevetāni ekato manasikaroti sabbasaṅgāhikavasena panetaṃ vuttaṃ. Tasmā yaṃ bhavaṅgassa ārammaṇaṃ hoti, taṃ manasikaroto phalasamāpattivuṭṭhānaṃ hotīti evamassā vuṭṭhānaṃ veditabbaṃ.
然而,依据「诸贤友,有二缘于无相心解脱之出定:一切相的作意,以及无相界的不作意」之语,以二种行相而有其出定。其中,「一切相」是色相、受相、想相、行相、识相。虽然并非一起作意所有这些,但这是以总摄的方式所说。因此,当作意有分的所缘时,就有果定的出定——应如此了知其出定。
§866
nti phalassa tāva phalameva vā anantaraṃ hoti, bhavaṅgaṃ vā. Phalaṃ pana atthi maggānantaraṃ, atthi phalānantaraṃ, atthi gotrabhuanantaraṃ, atthi nevasaññānāsaññāyatanānantaraṃ. Tattha maggavīthiyaṃ maggānantaraṃ, purimassa purimassa pacchimaṃ pacchimaṃ phalānantaraṃ. Phalasamāpattīsu purimaṃ purimaṃ gotrabhuanantaraṃ. ti cettha anulomaṃ veditabbaṃ. Vuttañhetaṃ paṭṭhāne – ‘‘arahato anulomaṃ phalasamāpattiyā anantarapaccayena paccayo. Sekkhānaṃ anulomaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417). Yena phalena nirodhā vuṭṭhānaṃ hoti, taṃ nevasaññānāsaññāyatanānantaranti. Tattha ṭhapetvā maggavīthiyaṃ uppannaṃ phalaṃ avasesaṃ sabbaṃ phalasamāpattivasena pavattaṃ nāma. Evametaṃ maggavīthiyaṃ phalasamāpattiyaṃ vā uppajjanavasena,
「果之后」,首先,果之后或者是果本身,或者是有分。果有在道之后的,有在果之后的,有在种姓之后的,有在非想非非想处之后的。其中,在道心路中是道之后,前前的果是后后的果之后。在诸果定中,前前的果是种姓之后。此处应了知「随顺」。因为在《发趣论》中说:「阿拉汉的随顺以无间缘为果定之缘。有学者的随顺以无间缘为果定之缘。」以何果从灭出定,那是非想非非想处之后。其中,除了在道心路中生起的果,其余一切以果定方式转起的都称为「果定」。如此,这是在道心路或果定中生起的方式。
Paṭippassaddhadarathaṃ , amatārammaṇaṃ subhaṃ;
已平息疲劳,以不死为所缘,殊胜;
Vantalokāmisaṃ santaṃ, sāmaññaphalamuttamaṃ.
已吐出世间之饵,寂静,最上的沙门果。
Ojavantena sucinā, sukhena abhisanditaṃ;
以有力的、清净的、安乐充满的;
Yena sātātisātena, amatena madhuṃ viya.
以那极其安乐的、不死的、如蜜一般。
Taṃ sukhaṃ tassa ariyassa, rasabhūtamanuttaraṃ;
那圣者的安乐,是无上的味之本质;
Phalassa paññaṃ bhāvetvā, yasmā vindati paṇḍito.
修习果的慧之后,智者因此而获得。
Tasmā ariyaphalassetaṃ, rasānubhavanaṃ idha;
因此,这圣果之味的体验,在此;
Vipassanābhāvanāya, ānisaṃsoti vuccati.
被称为观修习的利益。
Nirodhasamāpattikathā灭尽等至论
§867
ti na kevalañca ariyaphalarasānubhavanaṃyeva, ayaṃ pana nirodhasamāpattiyā samāpajjanasamatthatāpi imissā paññābhāvanāya ānisaṃsoti veditabbo.
因此,不仅仅是圣果之味的体验,而且这灭尽定的入定能力,也应当被了知为此慧修习的利益。
Tatridaṃ nirodhasamāpattiyā vibhāvanatthaṃ pañhākammaṃ – kā nirodhasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kattha samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, vuṭṭhitassa kiṃninnaṃ cittaṃ hoti, matassa ca samāpannassa ca ko viseso, nirodhasamāpatti kiṃ saṅkhatā asaṅkhatā lokiyā lokuttarā nipphannā anipphannāti?
在此,为了阐明灭尽定,有问题的工作——什么是灭尽定?谁入定于它?谁不入定于它?在何处入定?为何入定?如何入定?如何住?如何出定?出定者的心倾向于什么?死者与入定者有何差别?灭尽定是有为还是无为、世间还是出世间、已成就还是未成就?
§868
Tattha ti yā anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti. ti sabbepi puthujjanā, sotāpannā, sakadāgāmino, sukkhavipassakā ca anāgāmino, arahanto na samāpajjanti. Aṭṭhasamāpattilābhino pana anāgāmino, khīṇāsavā ca samāpajjanti. ‘‘Dvīhi balehi samannāgatattā , tayo ca saṅkhārānaṃ paṭippassaddhiyā, soḷasahi ñāṇacariyāhi, navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇa’’nti (paṭi. ma. mātikā 1.34) hi vuttaṃ. Ayañca sampadā ṭhapetvā aṭṭhasamāpattilābhino anāgāmikhīṇāsave aññesaṃ natthi. Tasmā teyeva samāpajjanti, na aññe.
于此,「灭」是指依次第灭而诸心心所法的不生起。「灭尽定」,一切凡夫、须陀洹、斯陀含、纯观行者的阿那含、阿拉汉不能入。但获得八等至的阿那含与漏尽者能入。因为如是说:「因具备二力,因三行的寂止,因十六智行,因九定行的自在,慧是灭尽定之智」。除了获得八等至的阿那含与漏尽者之外,其他人没有此成就。因此只有他们能入,非其他人。
§869
Katamāni panettha dve balāni…pe… katamā vasībhāvatāti? Na ettha kiñci amhehi vattabbaṃ atthi. Sabbamidaṃ etassa uddesassa niddese vuttameva. Yathāha –
然而于此,什么是二力……乃至……什么是自在?于此我们没有什么要说的。这一切在此摄颂的解释中已说。如其所说——
ti dve balāni samathabalaṃ vipassanābalaṃ. Katamaṃ samathabalaṃ? Nekkhammavasena cittassa ekaggatā avikkhepo samathabalaṃ. Abyāpādavasena… ālokasaññāvasena… avikkhepavasena…pe… paṭinissaggānupassiassāsavasena… paṭinissaggānupassipassāsavasena cittassa ekaggatā avikkhepo samathabalanti. Kenaṭṭhena samathabalaṃ? Paṭhamajjhānena nīvaraṇe na kampatīti samathabalaṃ. Dutiyajjhānena vitakkavicāre…pe… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti samathabalaṃ. Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampati na calati na vedhatīti samathabalaṃ. Idaṃ .
「二力」是止力与观力。什么是止力?依出离而心的一境性、不散乱是止力。依无嗔……依光明想……依不散乱……乃至……依舍弃随观入息……依舍弃随观出息而心的一境性、不散乱是止力。以何义为止力?以初禅对诸盖不动摇是止力。以第二禅对寻伺……乃至……以非想非非想处等至对无所有处想不动摇是止力。对掉举、掉举俱行烦恼及诸蕴不动摇、不动、不震动是止力。此是止力。
‘‘Katamaṃ vipassanābalaṃ? Aniccānupassanā vipassanābalaṃ. Dukkhānupassanā… anattānupassanā… nibbidānupassanā… virāgānupassanā… nirodhānupassanā… paṭinissaggānupassanā vipassanābalaṃ. Rūpe aniccānupassanā…pe… rūpe paṭinissaggānupassanā vipassanābalaṃ. Vedanāya… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā. Jarāmaraṇe paṭinissaggānupassanā vipassanābalanti. Kenaṭṭhena vipassanābalaṃ? Aniccānupassanāya niccasaññāya na kampatīti vipassanābalaṃ. Dukkhānupassanāya sukhasaññāya na kampatīti… anattānupassanāya attasaññāya na kampatīti… nibbidānupassanāya nandiyā na kampatīti… virāgānupassanāya rāge na kampatīti… nirodhānupassanāya samudaye na kampatīti… paṭinissaggānupassanāya ādāne na kampatīti vipassanābalaṃ. Avijjāya ca avijjāsahagatakilese ca khandhe ca na kampati na calati na vedhatīti vipassanābalaṃ. Idaṃ .
「什么是观力?无常随观是观力。苦随观……无我随观……厌离随观……离贪随观……灭随观……舍弃随观是观力。于色的无常随观……乃至……于色的舍弃随观是观力。于受……于想……于诸行……于识……于眼……乃至……于老死的无常随观。于老死的舍弃随观是观力。以何义为观力?以无常随观对常想不动摇是观力。以苦随观对乐想不动摇……以无我随观对我想不动摇……以厌离随观对欢喜不动摇……以离贪随观对贪不动摇……以灭随观对集不动摇……以舍弃随观对执取不动摇是观力。对无明、无明俱行烦恼及诸蕴不动摇、不动、不震动是观力。此是观力。」
ti katamesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā? Dutiyajjhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. Imesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā.
「三行的寂止」是哪三行的寂止?入第二禅者,寻伺这语行已寂止。入第四禅者,入息出息这身行已寂止。入想受灭者,想与受这心行已寂止。此是三行的寂止。
ti katamāhi soḷasahi ñāṇacariyāhi? Aniccānupassanā ñāṇacariyā. Dukkhā… anattā… nibbidā… virāgā… nirodhā… paṭinissaggā… vivaṭṭānupassanā ñāṇacariyā. Sotāpattimaggo ñāṇacariyā. Sotāpattiphalasamāpatti ñāṇacariyā. Sakadāgāmimaggo…pe… arahattaphalasamāpatti ñāṇacariyā. Imāhi soḷasahi ñāṇacariyāhi.
「十六智行」是哪十六智行?无常随观是智行。苦……无我……厌离……离贪……灭……舍弃……转离随观是智行。须陀洹道是智行。须陀洹果等至是智行。斯陀含道……乃至……阿拉汉果等至是智行。此是十六智行。
ti katamāhi navahi samādhicariyāhi? Paṭhamajjhānaṃ samādhicariyā. Dutiyajjhānaṃ…pe… nevasaññānāsaññāyatanasamāpatti samādhicariyā. Paṭhamajjhānapaṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca. Imāhi navahi samādhicariyāhi.
「九定行」是哪九定行?初禅是定行。第二禅……乃至……非想非非想处等至是定行。为获得初禅,寻、伺、喜、乐与心一境性……乃至……为获得非想非非想处等至,寻、伺、喜、乐与心一境性。此是九定行。
ti pañca vasiyo – āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇavasī. Paṭhamajjhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati, āvajjanāya dandhāyitattaṃ natthīti āvajjanavasī. Paṭhamajjhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati, samāpajjanāya dandhāyitattaṃ natthīti samāpajjanavasī…pe… adhiṭṭhāti adhiṭṭhāne…pe… vuṭṭhāti vuṭṭhāne…pe… paccavekkhati paccavekkhaṇāya dandhāyitattaṃ natthīti paccavekkhaṇavasī. Dutiyaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati …pe… paccavekkhati. Paccavekkhaṇāya dandhāyitattaṃ natthīti paccavekkhaṇavasī. Imā pañca vasiyo’’ti (paṭi. ma. 1.83).
「自在」是五自在——转向自在、入定自在、决意自在、出定自在、省察自在。于初禅,随所欲处、随所欲时、随所欲久而转向,于转向无迟钝性是转向自在。于初禅,随所欲处、随所欲时、随所欲久而入定,于入定无迟钝性是入定自在……乃至……决意,于决意……乃至……出定,于出定……乃至……省察,于省察无迟钝性是省察自在。于第二……乃至……于非想非非想处等至,随所欲处、随所欲时、随所欲久而转向……乃至……省察。于省察无迟钝性是省察自在。此是五自在。
§870
Ettha ca ‘‘soḷasahi ñāṇacariyāhī’’ti ukkaṭṭhaniddeso esa. Anāgāmino pana cuddasahi ñāṇacariyāhi hoti. Yadi evaṃ sakadāgāmino dvādasahi sotāpannassa ca dasahi kiṃ na hotīti? Na hoti, samādhipāribandhikassa pañca kāmaguṇikarāgassa appahīnattā. Tesaṃ hi so appahīno. Tasmā samathabalaṃ na paripuṇṇaṃ hoti, tasmiṃ aparipūre dvīhi balehi samāpajjitabbaṃ nirodhasamāpattiṃ balavekallena samāpajjituṃ na sakkonti. Anāgāmissa pana so pahīno, tasmā esa paripuṇṇabalo hoti. Paripuṇṇabalattā sakkoti. Tenāha bhagavā – ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417). Idañhi paṭṭhāne mahāpakaraṇe anāgāminova nirodhā vuṭṭhānaṃ sandhāya vuttanti.
于此,「以十六智行」,这是最高的说法。然而,阿那含以十四智行而有。若如是,斯陀含以十二,须陀洹以十,为何不有呢?不有,因为障碍定的五欲功德之贪未断。对他们来说,那未断。因此,止力不圆满,在那不圆满时,应以二力入的灭尽定,以力弱不能入。然而,对阿那含来说,那已断,因此,此人是圆满力者。因圆满力故能。因此,世尊说:「从灭出起者,非想非非想处善以果定为无间缘之缘」。这在《发趣论》大论中,正是指阿那含从灭出起而说。
§871
ti pañcavokārabhave. Kasmā? Anupubbasamāpattisabbhāvato. Catuvokārabhave pana paṭhamajjhānādīnaṃ uppatti natthi. Tasmā na sakkā tattha samāpajjitunti. Keci pana ‘‘vatthussa abhāvā’’ti vadanti.
在五蕴有中。为何?因为有次第定的自性。然而,在四蕴有中,初禅等的生起不存在。因此,不能在那里入。然而,有些人说「因为所依的不存在」。
§872
ti saṅkhārānaṃ pavattibhede ukkaṇṭhitvā diṭṭheva dhamme acittakā hutvā ‘‘nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti samāpajjanti.
对诸行的转起差别感到厌倦,于现法成为无心者,「我们将证得灭为涅槃而安乐住」,如是而入。
§873
ti samathavipassanāvasena ussakkitvā katapubbakiccassa nevasaññānāsaññāyatanaṃ nirodhayato, evamassa samāpajjanaṃ hoti. Yo hi samathavaseneva ussakkati, so nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati. Yo pana vipassanāvaseneva ussakkati, so phalasamāpattiṃ patvā tiṭṭhati. Yo pana ubhayavaseneva ussakkitvā pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ nirodheti, so taṃ samāpajjatīti ayamettha saṅkhepo.
以止观之力精勤,已作前行事者,灭非想非非想处,如是为他的入。凡仅以止之力精勤者,他证得非想非非想处定而住。然而,凡仅以观之力精勤者,他证得果定而住。然而,凡以二者之力精勤,作前行事,灭非想非非想处者,他入那个。这是此中的摄要。
§874
Ayaṃ pana vitthāro – idha bhikkhu nirodhaṃ samāpajjitukāmo katabhattakicco sudhotahatthapādo vivitte okāse supaññattamhi āsane nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so paṭhamaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre aniccato dukkhato anattato vipassati.
然而,这是详说——于此,比库欲入灭尽定,已作食事,已洗手足,在远离处,在善设的座位上结跏趺坐,正直其身,现起面前之念,他入初禅,出已,于那里以无常、苦、无我观诸行。
Vipassanā panesā tividhā hoti – saṅkhāraparigaṇhanakavipassanā, phalasamāpattivipassanā, nirodhasamāpattivipassanāti. Tattha saṅkhāraparigaṇhanakavipassanā mandā vā hotu tikkhā vā, maggassa padaṭṭhānaṃ hotiyeva. Phalasamāpattivipassanā tikkhāva vaṭṭati maggabhāvanāsadisā. Nirodhasamāpattivipassanā pana nātimandanātitikkhā vaṭṭati. Tasmā esa nātimandāya nātitikkhāya vipassanāya te saṅkhāre vipassati.
然而,此观有三种——行摄受观、果定观、灭尽定观。于此,行摄受观,无论是钝或利,确实成为道的足处。果定观,唯利者适合,如道修习。然而,灭尽定观,不太钝不太利者适合。因此,他以不太钝不太利的观观那些行。
Tato dutiyaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Tato tatiyaṃ jhānaṃ…pe… tato viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Tathā ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya catubbidhaṃ pubbakiccaṃ karoti – nānābaddhaavikopanaṃ, saṅghapaṭimānanaṃ, satthupakkosanaṃ, addhānaparicchedanti.
其后,入第二禅,出已,于那里如是观诸行。其后,第三禅……乃至……其后,入识无边处,出已,于那里如是观诸行。如是,入无所有处,出已,作四种前行事——不共结物的不坏、僧团的考量、大师的召唤、时限的限定。
§875
Tattha nti yaṃ iminā bhikkhunā saddhiṃ ekābaddhaṃ na hoti, nānābaddhaṃ hutvā ṭhitaṃ pattacīvaraṃ vā mañcapīṭhaṃ vā nivāsagehaṃ vā aññaṃ vā pana kiñci parikkhārajātaṃ, taṃ yathā na vikuppati, aggiudakavātacoraundūrādīnaṃ vasena na vinassati, evaṃ adhiṭṭhātabbaṃ.
于此,「不共结物的不坏」者,凡此比库与之不共结,而是别结而住的钵衣、床座、住处,或其他任何资具类,那应如是决意:使之不坏,不以火、水、风、贼、鼠等而坏灭。
Tatridaṃ adhiṭṭhānavidhānaṃ ‘‘idañca idañca imasmiṃ sattāhabbhantare mā agginā jhāyatu, mā udakena vuyhatu, mā vātena viddhaṃsatu, mā corehi hariyatu, mā undūrādīhi khajjatū’’ti. Evaṃ adhiṭṭhite taṃ sattāhaṃ tassa na koci parissayo hoti.
于此,决意的方法是:「愿此物与此物在此七日之内,不被火烧,不被水冲,不被风毁,不被盗贼夺取,不被老鼠等啃咬。」如此决意后,在那七日中,对他不会有任何危险。
Anadhiṭṭhahato pana aggiādīhi vinassati mahānāgattherassa viya. Thero kira mātuupāsikāya gāmaṃ piṇḍāya pāvisi. Upāsikā yāguṃ datvā āsanasālāya nisīdāpesi. Thero nirodhaṃ samāpajjitvā nisīdi. Tasmiṃ nisinne āsanasālāya agginā gahitāya sesabhikkhū attano attano nisinnāsanaṃ gahetvā palāyiṃsu. Gāmavāsikā sannipatitvā theraṃ disvā ‘‘alasasamaṇo’’ti āhaṃsu. Aggi tiṇaveṇukaṭṭhāni jhāpetvā theraṃ parikkhipitvā aṭṭhāsi. Manussā ghaṭehi udakaṃ āharitvā nibbāpetvā chārikaṃ apanetvā paribhaṇḍaṃ katvā pupphāni vikiritvā namassamānā aṭṭhaṃsu. Thero paricchinnakālavasena vuṭṭhāya te disvā ‘‘pākaṭomhi jāto’’ti vehāsaṃ uppatitvā piyaṅgudīpaṃ agamāsi. Idaṃ nānābaddhaavikopanaṃ nāma.
然而,若未决意,则会被火等所毁,如大龙长老一般。据说,长老为了母亲近事女而入村乞食。近事女供养粥后,让他坐在座堂中。长老入灭尽定而坐。当他坐着时,座堂被火烧着,其余比库各自拿着自己的坐具逃走了。村民聚集后,见到长老说:「懒惰的沙门!」火烧尽草、竹、木后,围绕着长老而停住。人们用瓶取水来灭火,除去灰烬,清扫后,撒花礼敬而站立。长老在限定的时间出定后,见到他们,想:「我已被发现了」,便飞上虚空,前往毕央古岛。这称为不破坏种种所系缚之物。
Yaṃ ekābaddhaṃ hoti nivāsanapāvuraṇaṃ vā nisinnāsanaṃ vā, tattha visuṃ adhiṭṭhānakiccaṃ natthi. Samāpattivaseneva naṃ rakkhati āyasmato sañjīvassa viya . Vuttampi cetaṃ ‘‘āyasmato sañjīvassa samādhivipphārā iddhi, āyasmato sāriputtassa samādhivipphārā iddhī’’ti.
凡是单一所系缚之物,即内衣或外衣,或坐具,于此没有另外的决意作用。仅以定力本身守护它,如具寿桑吉瓦一般。这也已说:「具寿桑吉瓦的神通是定的扩展,具寿沙利子的神通是定的扩展。」
§876
nti saṅghassa paṭimānanaṃ udikkhanaṃ. Yāva eso bhikkhu āgacchati, tāva saṅghakammassa akaraṇanti attho. Ettha ca na paṭimānanaṃ etassa pubbakiccaṃ, paṭimānanāvajjanaṃ pana pubbakiccaṃ. Tasmā evaṃ āvajjitabbaṃ ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne saṅgho uttikammādīsu kiñcideva kammaṃ kattukāmo hoti, yāva maṃ koci bhikkhu āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā samāpanno hi tasmiṃ samaye vuṭṭhātiyeva.
「僧团的等待」是僧团的等候、观察。意思是:直到此比库来到,僧团的甘马不作。于此,等待不是他的前行作业,但等待的作意是前行作业。因此应如此作意:「若我入灭尽定七日而坐时,僧团欲作诵戒等任何甘马,直到某位比库来召唤我,我将出定。」如此作而入定者,在那时刻确实会出定。
Yo pana evaṃ na karoti, saṅgho ca sannipatitvā taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti ‘‘nirodhasamāpanno’’ti vutte saṅgho kañci bhikkhuṃ peseti ‘‘gaccha naṃ saṅghassa vacanena pakkosāhī’’ti. Athassa tena bhikkhunā savanūpacāre ṭhatvā ‘‘saṅgho taṃ āvuso paṭimānetī’’ti vuttamatteva vuṭṭhānaṃ hoti. Evaṃ garukā hi saṅghassa āṇā nāma. Tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.
然而,若不如此作,僧团集会后,不见他而说:「某比库在哪里?」被告知「入灭尽定」时,僧团派遣某位比库:「去以僧团之语召唤他。」那时,那位比库站在听觉范围内,仅说「贤友,僧团等待你」,即刻出定。因为僧团的命令如此重要。因此,应作意那个而入定,使他自己出定。
§877
nti idhāpi satthupakkosanāvajjanameva imassa kiccaṃ. Tasmā tampi evaṃ āvajjitabbaṃ ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne satthā otiṇṇavatthusmiṃ sikkhāpadaṃ vā paññapeti, tathārūpāya vā atthuppattiyā dhammaṃ deseti, yāva maṃ koci āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā nisinno hi tasmiṃ samaye vuṭṭhātiyeva.
「导师的召唤」,于此也仅是导师召唤的作意是此事的作业。因此,那也应如此作意:「若我入灭尽定七日而坐时,导师为了所犯之事而制定学处,或为了如此生起的义利而说法,直到某人来召唤我,我将出定。」如此作而坐者,在那时刻确实会出定。
Yo pana evaṃ na karoti, satthā ca saṅghe sannipatite taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti ‘‘nirodhasamāpanno’’ti vutte kañci bhikkhuṃ peseti ‘‘gaccha naṃ mama vacanena pakkosā’’ti. Athassa tena bhikkhunā savanūpacāre ṭhatvā ‘‘satthā āyasmantaṃ āmantetī’’ti vuttamatteva vuṭṭhānaṃ hoti. Evaṃ garukaṃ hi satthupakkosanaṃ, tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.
然而,若不如此作,导师在僧团集会时,不见他而说:「某比库在哪里?」被告知「入灭尽定」时,派遣某位比库:「去以我之语召唤他。」那时,那位比库站在听觉范围内,仅说「尊者,导师召唤您」,即刻出定。因为导师的召唤如此重要,因此应作意那个而入定,使他自己出定。
§878
ti jīvitaddhānassa paricchedo. Iminā bhikkhunā addhānaparicchede sukusalena bhavitabbaṃ. Attano ‘‘āyusaṅkhārā sattāhaṃ pavattissanti na pavattissantī’’ti āvajjitvāva samāpajjitabbaṃ. Sace hi sattāhabbhantare nirujjhanake āyusaṅkhāre anāvajjitvāva samāpajjati, nāssa nirodhasamāpatti maraṇaṃ paṭibāhituṃ sakkoti. Antonirodhe maraṇassa natthitāya antarāva samāpattito vuṭṭhāti. Tasmā etaṃ āvajjitvāva samāpajjitabbaṃ. Avasesaṃ hi anāvajjitumpi vaṭṭati. Idaṃ pana āvajjitabbamevāti vuttaṃ.
「寿命的限定」是寿命期间的限制。此比库应善巧于期间的限定。应作意自己的「寿行将持续七日或不持续」而入定。因为若不作意在七日之内将灭尽的寿行而入定,他的灭尽定不能阻止死亡。由于在定中没有死亡,他会在中途从定中出定。因此,应作意此而入定。其余的即使不作意也可以。然而,这是说应当作意的。
§879
So evaṃ ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya imaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati. Athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati. Kasmā panassa dvinnaṃ cittānaṃ uparicittāni na pavattantīti? Nirodhassa payogattā. Idañhi imassa bhikkhuno dve samathavipassanādhamme yuganaddhe katvā aṭṭha samāpattiārohanaṃ anupubbanirodhassa payogo, na nevasaññānāsaññāyatanasamāpattiyāti nirodhassa payogattā dvinnaṃ cittānaṃ upari na pavattanti.
他如此入无所有处后出定,作了这个前行后,入非想非非想处。然后超越一个或两个心刹那后,成为无心者,触灭尽。为何在两个心之后上面的心不生起呢?因为灭尽的加行。这位比库将止观二法轭合而作,登上八定是渐次灭尽的加行,不是非想非非想处定,因此因为灭尽的加行,在两个心之上不生起。
Yo pana bhikkhu ākiñcaññāyatanato vuṭṭhāya idaṃ pubbakiccaṃ akatvā nevasaññānāsaññāyatanaṃ samāpajjati, so parato acittako bhavituṃ na sakkoti, paṭinivattitvā puna ākiñcaññāyataneyeva patiṭṭhāti. Maggaṃ agatapubbapurisūpamā cettha vattabbā –
但若比库从无所有处出定后,未作此前行而入非想非非想处,他不能从那里成为无心者,返回后只住立于无所有处。在此应说未曾行道之人的譬喻——
Eko kira puriso ekaṃ maggaṃ agatapubbo antarā udakakandaraṃ vā gambhīraṃ udakacikkhallaṃ atikkamitvā ṭhapitaṃ caṇḍātapasantattapāsāṇaṃ vā āgamma taṃ nivāsanapāvuraṇaṃ asaṇṭhapetvāva kandaraṃ orūḷho parikkhāratemanabhayena punadeva tīre patiṭṭhāti. Pāsāṇaṃ akkamitvāpi santattapādo punadeva orabhāge patiṭṭhāti. Tattha yathā so puriso asaṇṭhapitanivāsanapāvuraṇattā kandaraṃ otiṇṇamattova, tattapāsāṇaṃ akkantamatto eva ca paṭinivattitvā oratova patiṭṭhāti, evaṃ yogāvacaropi pubbakiccassa akatattā nevasaññānāsaññāyatanaṃ samāpannamattova paṭinivattitvā ākiñcaññāyatane patiṭṭhāti.
据说有一人未曾行过某道,中途越过水坑或深水泥后,来到放置的被烈日晒热的石头,未整理好下衣和上衣就下到坑中,因害怕衣物被烧而又回到岸上。即使踏上石头,因脚被烧而又回到下面。在此,如那人因未整理好下衣和上衣,刚下到坑中,或刚踏上热石就返回而住立在这边,如是瑜伽行者也因未作前行,刚入非想非非想处就返回而住立于无所有处。
Yathā pana pubbepi taṃ maggaṃ gatapubbapuriso taṃ ṭhānaṃ āgamma ekaṃ sāṭakaṃ daḷhaṃ nivāsetvā aparaṃ hatthena gahetvā kandaraṃ uttaritvā tattapāsāṇaṃ vā akkantamattakameva karitvā parato gacchati, evamevaṃ katapubbakicco bhikkhu nevasaññānāsaññāyatanaṃ samāpajjitvāva parato acittako hutvā nirodhaṃ phusitvā viharati.
但如先前曾行过那道的人,来到那处后,将一件衣牢固地穿好,手持另一件,越过坑或刚踏上热石就继续前行,如是已作前行的比库,入非想非非想处后就从那里成为无心者,触灭尽而住。
§880
nti evaṃ samāpannāya panassā kālaparicchedavasena ceva antarāāyukkhayasaṅghapaṭimānanasatthupakkosanābhāvena ca ṭhānaṃ hoti.
如此已入者,以时限的限定,以及以寿命未尽、僧团未召集、导师未召唤之故而有住立。
§881
nti anāgāmissa anāgāmiphaluppattiyā, arahato arahattaphaluppattiyāti evaṃ dvedhā vuṭṭhānaṃ hoti.
以不还者证得不还果,以阿拉汉证得阿拉汉果,如此有二种出定。
§882
ti nibbānaninnaṃ. Vuttaṃ hetaṃ ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra’’nti (ma. ni. 1.464).
倾向涅槃。因为这样说:「具寿韦萨咖,从想受灭尽定出定的比库,心倾向远离、趣向远离、倾斜向远离。」
§883
ti ayampi attho sutte vuttoyeva. Yathāha – ‘‘yvāyaṃ, āvuso, mato kālaṅkato, tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā… cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā… cittasaṅkhārā niruddhā paṭippassaddhā, āyu aparikkhīṇo, usmā avūpasantā, indriyāni aparibhinnānī’’ti (ma. ni. 1.457).
此义也在经中已说。如说:「具寿,这位死者、命终者,他的身行已灭已息,语行已灭已息,心行已灭已息,寿命已尽,热已寂灭,诸根已坏。而这位入想受灭尽的比库,他的身行也已灭已息,语行已灭已息,心行已灭已息,寿命未尽,热未寂灭,诸根未坏。」
§884
tiādipucchāyaṃ pana saṅkhatātipi asaṅkhatātipi lokiyātipi lokuttarātipi na vattabbā. Kasmā? Sabhāvato natthitāya. Yasmā panassā samāpajjantassa vasena samāpannā nāma hoti, tasmā nipphannāti vattuṃ vaṭṭati, no anipphannā.
然而,关于第三个问题,不应说「有为」或「无为」,不应说「世间」或「出世间」。为什么?因为自性不存在。但是,由于对正在入定者而言,名为「已入定」,因此说「已生起」是适当的,而非「未生起」。
Iti santaṃ samāpattiṃ, imaṃ ariyanisevitaṃ;
如此真实的等至,此为圣者所修习;
Diṭṭheva dhamme nibbānamitisaṅkhaṃ upāgataṃ;
现法涅槃,已达此名称;
Bhāvetvā ariyaṃ paññaṃ, samāpajjanti paṇḍitā.
修习圣慧后,智者入此定。
Yasmā tasmā imissāpi, samāpattisamatthatā;
因此,此等至的能力;
Ariyamaggesu paññāya, ānisaṃsoti vuccatīti.
在圣道中,被称为慧的利益。
Āhuneyyabhāvādisiddhikathā应供养性等成就论
§885
ti na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva, ayaṃ pana āhuneyyabhāvādisiddhipi imissā lokuttarapaññābhāvanāya ānisaṃsoti veditabbo. Avisesena hi catubbidhāyapi etissā bhāvitattā bhāvitapañño puggalo sadevakassa lokassa āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
不仅仅是入灭尽定的能力,应知此应供性等的成就也是此出世间慧修习的利益。因为无论以何种方式修习此四种慧,已修慧者成为包括天人在内的世间应供养者、应款待者、应施者、应合掌者、世间无上福田。
§886
Visesato panettha paṭhamamaggapaññaṃ tāva bhāvetvā mandāya vipassanāya āgato mudindriyopi nāma hoti, sattasugatibhave saṃsaritvā dukkhassantaṃ karoti. Majjhimāya vipassanāya āgato majjhimindriyo nāma hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Tikkhāya vipassanāya āgato tikkhindriyo nāma hoti, ekaññeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti.
特别地,在此,首先修习初道慧后,以钝观而来者名为钝根者,在七善趣有中轮回后作苦的终结。以中等观而来者名为中根者,流转轮回于二或三家族后作苦的终结。以利观而来者名为利根者,仅生起一次人有后作苦的终结。
§887
Dutiyamaggapaññaṃ bhāvetvā nāma hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.
修习第二道智,名为一来者,仅来此世一次即作苦的终结。
§888
Tatiyamaggapaññaṃ bhāvetvā nāma hoti. So indriyavemattatāvasena antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti pañcadhā. Idha vihāyaniṭṭho hoti. Tattha ti yattha katthaci suddhāvāsabhave upapajjitvā āyuvemajjhaṃ appatvāva parinibbāyati. ti āyuvemajjhaṃ atikkamitvā parinibbāyati. ti asaṅkhārena appayogena uparimaggaṃ nibbatteti. ti sasaṅkhārena sappayogena uparimaggaṃ nibbatteti. ti yatthupapanno, tato uddhaṃ yāva akaniṭṭhabhavā āruyha tattha parinibbāyati.
修习第三道智,名为不来者。他依诸根的差别而有五种:中般涅槃者、生般涅槃者、无行般涅槃者、有行般涅槃者、上流至阿迦腻吒者。此处,他是离住处而般涅槃者。其中,「中般涅槃者」是指在任何净居天生起后,未到寿命中间即般涅槃。「生般涅槃者」是指超过寿命中间而般涅槃。「无行般涅槃者」是指以无行、无功用而生起上道。「有行般涅槃者」是指以有行、有功用而生起上道。「上流至阿迦腻吒者」是指从所生之处向上,直至阿迦腻吒天而在那里般涅槃。
§889
Catutthamaggapaññaṃ bhāvetvā koci hoti, koci hoti, koci hoti, koci koci koci mahākhīṇāsavo. Yaṃ sandhāya vuttaṃ ‘‘maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma . Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hotī’’ti.
修习第四道智,有些是身证者,有些是俱解脱者,有些是慧解脱者,有些是三明者,有些是六通者,有些是大漏尽者。关于此,曾说:「在道刹那,他解开那结缚。在果刹那,已解开结缚者成为包括天界在内的世间的最上应供者。」
Evaṃ anekānisaṃsā, ariyapaññāya bhāvanā;
如是,修习圣慧有众多利益;
Yasmā tasmā kareyyātha, ratiṃ tattha vicakkhaṇo.
因此,有智者应对此生起喜乐。
§890
Ettāvatā ca –
至此——
Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;
「具慧者安立于戒,修习心与慧;
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. –
热诚、明智的比库,他解开此结缚。」
Imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sānisaṃsā paññābhāvanā paridīpitā hotīti.
以此偈颂,通过戒定慧之门所说示的清净道中,已阐明了有利益的慧修习。
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
Paññābhāvanānisaṃsaniddeso nāma · 慧修习功德分别
Tevīsatimo paricchedo. · 第二十三品
Nigamanakathā结论
§891
Ettāvatā ca –
至此——
‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;
「具慧者安立于戒,修习心与慧;
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa’’nti. –
热诚、明智的比库,他解开此结。」——
Imaṃ gāthaṃ nikkhipitvā yadavocumha –
提出此偈颂后,我们所说的——
‘‘Imissā dāni gāthāya, kathitāya mahesinā;
「现在对于大仙所说的此偈颂,
Vaṇṇayanto yathābhūtaṃ, atthaṃ sīlādibhedanaṃ.
如实地解释其义理,戒等的分别论。
‘‘Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane;
「获得极难得的,胜者教法中的出家;」
Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā.
包摄戒等的安稳、正直的清净之道。
‘‘Yathābhūtaṃ ajānantā, suddhikāmāpi ye idha;
「不如实了知者,即使在此希求清净;
Visuddhiṃ nādhigacchanti, vāyamantāpi yogino.
诸瑜伽者虽然精勤,也不能证得清净。
‘‘Tesaṃ pāmojjakaraṇaṃ, suvisuddhavinicchayaṃ;
「为了令他们生起欢喜,以及极清净的抉择;
Mahāvihāravāsīnaṃ, desanānayanissitaṃ.
依止大寺住者们的教说方式。
‘‘Visuddhimaggaṃ bhāsissaṃ, taṃ me sakkacca bhāsato;
「我将宣说清净道,对于我恭敬地宣说;
Visuddhikāmā sabbepi, nisāmayatha sādhavo’’ti.
一切希求清净的善人们,请谛听!」
Svāyaṃ bhāsito hoti.
这已被宣说了。
§892
Tattha ca –
于此——
Tesaṃ sīlādibhedānaṃ, atthānaṃ yo vinicchayo;
对于那些戒等差别诸义的抉择;
Pañcannampi nikāyānaṃ, vutto aṭṭhakathānaye.
已在五部尼柯耶的义注方法中说。
Samāharitvā taṃ sabbaṃ, yebhuyyena sanicchayo;
汇集了那一切,大多数带有抉择;
Sabbasaṅkaradosehi, mutto yasmā pakāsito.
因为已显示免离一切混杂的过失。
Tasmā visuddhikāmehi, suddhapaññehi yogihi;
因此,希求清净、具清净慧的瑜伽者们;
Visuddhimagge etasmiṃ, karaṇīyova ādaroti.
对于此《清净道论》,应当恭敬地修习。
Vibhajjavādiseṭṭhānaṃ , theriyānaṃ yasassinaṃ;
分别论说者中最胜、有名声的上座部;
Mahāvihāravāsīnaṃ, vaṃsajassa vibhāvino.
大寺住者们的，种姓的阐明者。
Bhadantasaṅghapālassa, sucisallekhavuttino;
具寿僧护长老的，清净头陀行的，
Vinayācārayuttassa, yuttassa paṭipattiyaṃ.
致力于律行的，致力于实践的。
Khantisoraccamettādi-guṇabhūsitacetaso;
以忍辱、柔和、慈等诸德庄严其心的；
Ajjhesanaṃ gahetvāna, karontena imaṃ mayā.
接受请求之后，我作此时，
Saddhammaṭṭhitikāmena , yo patto puññasañcayo;
希望正法住立者，所获得的福德积聚；
Tassa tejena sabbepi, sukhamedhantu pāṇino.
以那个威力，愿一切有情，都得安乐。
Visuddhimaggo eso ca, antarāyaṃ vinā idha;
这清净道，在此无障碍；
Niṭṭhito aṭṭhapaññāsa-bhāṇavārāya pāḷiyā.
五十八诵品的巴利文已完成。
Yathā tatheva lokassa, sabbe kalyāṇanissitā;
如同世间一切善法所依；
Anantarāyā ijjhantu, sīghaṃ sīghaṃ manorathāti.
愿无障碍成就，速速满足心愿。
§895
Parama visuddha saddhā buddhi vīriya paṭimaṇḍitena sīlācārajjava maddavādiguṇasamudayasamuditena sakasamaya samayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattibhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā chaḷabhiññāpaṭisambhidādi bhedaguṇapaṭimaṇḍite uttarimanussadhamme appaṭihatabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā ti garūhi gahitanāmadheyyena therena mudantakhedakavattabbena kato visuddhimaggo nāma.
以最上清净的信、慧、精进所庄严，以戒行正直、柔软等功德之聚所具足，有能力深入自宗及他宗经典，具备慧辩才，于三藏教理及其注释中，在导师教法中以无碍智之力，以大分别论者，以善巧成就所生的善妙流畅甘美言辞之庄严所具足，以如理善说者，以论师中的上首，以大诗人，以六通、无碍解等分别论功德所庄严的上人法中智慧无碍的长老部传承之明灯诸长老、大寺住者的传承庄严、具广大清净智慧、被诸师长所执持名号的长老，以喜悦疲劳应作者所造的《清净道论》。
Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;
愿此论住立于世间，为欲度脱世间者；
Dassento kulaputtānaṃ, nayaṃ sīlādisuddhiyā.
为善男子们显示，以戒等清净之道。
Yāva buddhoti nāmampi, suddhacittassa tādino;
乃至「佛陀」之名，对于清净心的如是者；
Lokamhi lokajeṭṭhassa, pavattati mahesinoti.
在世间中世间最胜的大仙，得以流传。
Iti sādhujanapāmojjatthāya katā visuddhimaggakathā, · 如是为善人欢喜之故所作清净道论
Pāḷigaṇanāya pana sā aṭṭhapaññāsabhāṇavārā hotīti. · 以巴利计算则为四十八诵品
Visuddhimaggapakaraṇaṃ niṭṭhitaṃ. · 清净道论完