15. Āyatanadhātuniddeso15. 处界分别
15. Āyatanadhātuniddeso15. 处界分别
Āyatanavitthārakathā处详论
§510
ti dvādasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatananti. Tattha –
即十二处——眼处、色处、耳处、声处、鼻处、香处、舌处、味处、身处、触处、意处、法处。于此——
Attha lakkhaṇa tāvatva, kama saṅkhepa vitthārā;
义、相、如是性、次第、总说与详说;
Tathā daṭṭhabbato ceva, viññātabbo vinicchayo.
以及如此应见,应了知决择。
Tattha visesato tāva cakkhatīti rūpaṃ assādeti vibhāveti cāti attho. Rūpayatīti vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti attho. Suṇātīti . Sappatīti udāhariyatīti attho. Ghāyatīti . Gandhayatīti . Attano vatthuṃ sūcayatīti attho. Jīvitaṃ avhayatīti . Rasanti taṃ sattāti assādentīti attho. Kucchitānaṃ sāsavadhammānaṃ āyoti ti uppattideso. Phusiyatīti . Munātīti . Attano lakkhaṇaṃ dhārentīti .
于此,首先就特别而言:「见」,即享受色、辨别色之义。「色化」,即显示达到心所依处的状态,呈现色变化之义。「听」。「爬行」,即被举出之义。「嗅」。「香化」。指示自己的所依之义。「呼唤生命」。「味」,即诸有情享受那个之义。「诸卑劣有漏法的来处」,即生起之处。「被触」。「思量」。持有自己的相之义。
§511
Avisesato pana āyatanato, āyānaṃ tananato, āyatassa ca nayanato nti veditabbaṃ. Cakkhurūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭanti, vāyamantīti vuttaṃ hoti. Te ca āyabhūte dhamme etāni tanonti, vitthārentīti vuttaṃ hoti, idañca anamatagge saṃsāre pavattaṃ atīva āyataṃ saṃsāradukkhaṃ yāva na nivattati, tāva nayanteva, pavattayantīti vuttaṃ hoti. Iti sabbepime dhammā āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanaṃ āyatananti vuccanti.
然而就不特别而言,应知为「处」,从诸法来、伸展,以及引导所来之法。因为在眼、色等中,以那个那个门、所缘为缘的心、心所法,以各各的受用等作用,来、生起、努力、精勤,如是说。而这些伸展、扩展那些作为来处的诸法,如是说。而且在无始的轮回中进行的、极其广大的轮回之苦,只要未止息,就引导、使进行,如是说。如是,这一切诸法,从处、从诸法来、伸展,以及引导所来之法,被称为处、处。
§512
Apica nivāsaṭṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭṭhānaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena ca veditabbaṃ. Tathā hi loke ‘‘issarāyatanaṃ vāsudevāyatana’’ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati. ‘‘Suvaṇṇāyatanaṃ rajatāyatana’’ntiādīsu ākaro. Sāsane pana ‘‘manoramme āyatane sevanti naṃ vihaṅgamā’’tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ. ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (a. ni. 3.102) kāraṇaṃ.
再者,应知以住处之义、矿藏之义、会合处之义、出生地之义、以及原因之义。如是,在世间「主处」「瓦苏德瓦处」等中,住处被称为处。在「金处」「银处」等中,矿藏。然而在教法中,在「诸鸟栖息于可爱的处」等中,会合处。在「南方是布的出生地」等中,出生地。在「于各各处,达到能作证,当有原因时」等中,原因。
Cakkhuādīsu cāpi te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo ca nesaṃ nivāsaṭṭhānaṃ. Cakkhādīsu ca te ākiṇṇā tannissitattā tadārammaṇattā cāti cakkhādayo nesaṃ ākaro. Cakkhādayo ca nesaṃ samosaraṇaṭṭhānaṃ, tattha tattha vatthudvārārammaṇavasena samosaraṇato. Cakkhādayo ca nesaṃ sañjātideso, tannissayārammaṇabhāvena tattheva uppattito. Cakkhādayo ca nesaṃ kāraṇaṃ, tesaṃ abhāve abhāvatoti. Iti nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena, sañjātidesaṭṭhena, kāraṇaṭṭhenacāti imehipi kāraṇehi ete dhammā āyatanaṃ āyatananti vuccanti.
在眼等中,那些那些心、心所法住于此,因为依赖于此而转起,故眼等是它们的住处。而且在眼等中,它们充满,因为依止于此、以此为所缘,故眼等是它们的矿藏。眼等是它们的会合处,因为以所依、门、所缘的方式在那里那里会合。眼等是它们的出生地,因为以依止、所缘的状态在那里生起。眼等是它们的原因,因为当它们不存在时就不存在。如是,以住处之义、矿藏之义、会合处之义、出生地之义、以及原因之义,以这些原因,这些法被称为处、处。
Tasmā yathāvuttena atthena cakkhu ca taṃ āyatanañcāti …pe… dhammā ca te āyatanañcāti nti evaṃ tāvettha viññātabbo vinicchayo.
因此,以如所说之义,眼与那个处……乃至……诸法与那些处,如是首先于此应了知决择。
§513
ti cakkhādīnaṃ lakkhaṇatopettha viññātabbo vinicchayo. Tāni ca pana tesaṃ lakkhaṇāni khandhaniddese vuttanayeneva veditabbāni.
这里应以眼等的特相等来了知决择。而那些特相应依蕴的解释中所说的方法来了知。
ti tāvabhāvato. Idaṃ vuttaṃ hoti – cakkhādayopi hi dhammā eva, evaṃ sati dhammāyatanamicceva avatvā kasmā dvādasāyatanānīti vuttānīti ce. Chaviññāṇakāyuppattidvārārammaṇavavatthānato idha channaṃ viññāṇakāyānaṃ dvārabhāvena ārammaṇabhāvena ca vavatthānato ayametesaṃ bhedo hotīti dvādasa vuttāni, cakkhuviññāṇavīthipariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanameva cārammaṇaṃ, tathā itarāni itaresaṃ. Chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadesova uppattidvāraṃ, asādhāraṇameva ca dhammāyatanaṃ ārammaṇanti . Iti channaṃ viññāṇakāyānaṃ uppattidvārārammaṇavavatthānato dvādasa vuttānīti evamettha tāvatvato viññātabbo vinicchayo.
这是就其数量而言。这是说——眼等也确实只是法,既然如此,为何不只说法处,却说十二处呢?这里是从六识身的生起门、所缘、区别来说,由于六识身以门与所缘来区别,所以它们有此差别,因此说十二处。因为属于眼识路的识身,眼处就是其生起门,色处就是其所缘,其余的也是如此对其余的。而第六(意识)的生起门只是称为有分意的意处的一部分,而法处则是其不共的所缘。如此,从六识身的生起门与所缘的区别,说十二处。这样,这里应以数量来了知决择。
§514
ti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati. Ajjhattikesu hi āyatanesu sanidassanasappaṭighavisayattā cakkhāyatanaṃ pākaṭanti paṭhamaṃ desitaṃ, tato anidassanasappaṭighavisayāni sotāyatanādīni. Atha vā dassanānuttariyasavanānuttariyahetubhāvena bahūpakārattā ajjhattikesu cakkhāyatanasotāyatanāni paṭhamaṃ desitāni, tato ghānāyatanādīni tīṇi, pañcannampi gocaravisayattā ante manāyatanaṃ, cakkhāyatanādīnaṃ pana gocarattā tassa tassa antarantarāni bāhiresu rūpāyatanādīni. Apica viññāṇuppattikāraṇavavatthānatopi ayametesaṃ kamo veditabbo. Vuttañhetaṃ ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇa’’nti (ma. ni. 3.421; saṃ. ni. 2.43). Evaṃ kamatopettha viññātabbo vinicchayo.
这里也是在前面所说的生起次第等中,教说的次第才是适当的。因为在内处中,由于眼处具有可见有对的特性而明显,所以首先教说,然后是不可见有对的耳处等。或者,由于眼处、耳处是见的最上、闻的最上之因,且有多种利益,所以在内处中首先教说眼处、耳处,然后是鼻处等三处,由于(意处)是五处的行境,所以意处在最后,而在外处中,由于是眼处等的行境,所以色处等在各自之间。再者,从识生起的原因区别来说,也应了知它们的次第。因为已说:「缘眼与诸色而生起眼识……缘意与诸法而生起意识。」这样,这里应以次第来了知决择。
§515
ti saṅkhepato hi manāyatanassa ceva dhammāyatanekadesassa ca nāmena tadavasesānañca āyatanānaṃ rūpena saṅgahitattā dvādasāpi āyatanāni nāmarūpamattameva honti. pana ajjhattikesu tāva cakkhāyatanaṃ jātivasena cakkhupasādamattameva, paccayagatinikāyapuggalabhedato pana anantappabhedaṃ. Tathā sotāyatanādīni cattāri. Manāyatanaṃ kusalākusalavipākakiriyaviññāṇabhedena ekūnanavutippabhedaṃ ekavīsuttarasatappabhedañca. Vatthupaṭipadādibhedato pana anantappabhedaṃ. Rūpasaddagandharasāyatanāni visabhāgapaccayādibhedato anantappabhedāni. Phoṭṭhabbāyatanaṃ pathavīdhātutejodhātuvāyodhātuvasena tippabhedaṃ. Paccayādibhedato anekappabhedaṃ. Dhammāyatanaṃ vedanāsaññāsaṅkhārakkhandhasukhumarūpanibbānānaṃ sabhāvanānattabhedato anekappabhedanti. Evaṃ saṅkhepavitthārā viññātabbo vinicchayo.
简略而言,由于意处与法处的一部分以名摄取,其余的诸处以色摄取,所以十二处也只是名色而已。详细而言,首先在内处中,眼处就生而言只是眼净色,但从缘、趣、部、人的差别来说则有无量差别。同样,耳处等四处也是如此。意处从善、不善、果报、唯作识的差别来说有九十一种差别和一百二十一种差别。从所依、行道等的差别来说则有无量差别。色、声、香、味处从异分缘等的差别来说有无量差别。触处从地界、火界、风界来说有三种差别。从缘等的差别来说有多种差别。法处从受蕴、想蕴、行蕴、细色、涅槃的自性差别来说有多种差别。这样,应以简略与详细来了知决择。
§516
ti ettha pana sabbāneva saṅkhatāni āyatanāni anāgamanato aniggamanato ca daṭṭhabbāni. Na hi tāni pubbe udayā kutoci āgacchanti, napi uddhaṃ vayā kuhiñci gacchanti, atha kho pubbe udayā appaṭiladdhasabhāvāni , uddhaṃ vayā paribhinnasabhāvāni, pubbantāparantavemajjhe paccayāyattavuttitāya avasāni pavattanti. Tasmā anāgamanato aniggamanato ca daṭṭhabbāni. Tathā nirīhakato abyāpārato ca. Na hi cakkhurūpādīnaṃ evaṃ hoti ‘‘aho vata amhākaṃ sāmaggiyaṃ viññāṇaṃ nāma uppajjeyyā’’ti, na ca tāni viññāṇuppādanatthaṃ dvārabhāvena vatthubhāvena ārammaṇabhāvena vā īhanti, na byāpāramāpajjanti, atha kho dhammatāvesā, yaṃ cakkhurūpādisāmaggiyaṃ cakkhuviññāṇādīni sambhavantīti. Tasmā nirīhakato abyāpārato ca daṭṭhabbāni. Apica ajjhattikāni suññagāmo viya daṭṭhabbāni, dhuvasubhasukhattabhāvavirahitattā. Bāhirāni gāmaghātakacorā viya, ajjhattikānaṃ abhighātakattā. Vuttañhetaṃ ‘‘cakkhu, bhikkhave, haññati manāpāmanāpehi rūpehī’’ti vitthāro. Apica ajjhattikāni cha pāṇakā viya daṭṭhabbāni, bāhirāni tesaṃ gocarā viyāti. Evamettha daṭṭhabbato viññātabbo vinicchayo.
这里,一切有为的诸处应从不来、不去来看。因为它们在生起之前不从任何地方来,在坏灭之后也不去任何地方,而是在生起之前未得自性,在坏灭之后已破坏自性,在前际与后际之间依缘而转,无主地转起。因此应从不来、不去来看。同样,应从无作意、无作用来看。因为眼、色等不会这样想:「愿我们和合时生起名为识的东西」,它们也不为了生起识而作意门、所依、所缘,不从事作用,而是这样的法性:当眼、色等和合时,眼识等就生起。因此应从无作意、无作用来看。再者,内处应如空村来看,因为离于常、净、乐、我。外处应如村中的盗贼来看,因为是内处的侵害者。因为已说:「诸比库!眼被可意与不可意的诸色所侵害」等等详说。再者,内处应如六种生物来看,外处应如它们的行境来看。这样,这里应以所见来了知决择。
Idaṃ tāva āyatanānaṃ vitthārakathāmukhaṃ. · 此为诸处的详论之门
Dhātuvitthārakathā界详论
§517
Tadanantarā pana ti aṭṭhārasa dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātūti. Tattha –
在那之后是十八界——眼界、色界、眼识界,耳界、声界、耳识界,鼻界、香界、鼻识界,舌界、味界、舌识界,身界、触界、身识界,意界、法界、意识界。其中——
Atthato lakkhaṇādīhi, kama tāvatvasaṅkhato;
以义、以特相等,以次第、数量、简略,
Paccayā atha daṭṭhabbā, veditabbo vinicchayo.
以诸缘、然后以所见,应了知决择。
Tattha ti cakkhatīti cakkhu. Rūpayatīti rūpaṃ. Cakkhussa viññāṇaṃ cakkhuviññāṇanti evamādinā tāva nayena cakkhādīnaṃ visesatthato veditabbo vinicchayo. Avisesena pana vidahati, dhīyate, vidhānaṃ, vidhīyate etāya, ettha vā dhīyatīti dhātu. Lokiyā hi dhātuyo kāraṇabhāvena vavatthitā hutvā suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādiṃ , anekappakāraṃ saṃsāradukkhaṃ vidahanti. Bhārahārehi ca bhāro viya, sattehi dhīyante, dhāriyantīti attho. Dukkhavidhānamattameva cesā, avasavattanato. Etāhi ca karaṇabhūtāhi saṃsāradukkhaṃ sattehi anuvidhīyati. Tathāvihitañca taṃ etāsveva dhīyati, ṭhapiyatīti attho. Iti cakkhādīsu ekeko dhammo yathāsambhavaṃ vidahati, dhīyatītiādinā atthavasena dhātūti vuccati.
在此,「眼」:即是眼。「色」:即是色。「眼的识」即是眼识。首先应以这样的方式,从特殊意义上了知眼等的决定。但从一般意义上说,「界」:被施设、被安置、施设、被施设于此,或被安置于此,故为界。因为世间的诸界,作为因的状态而确立,如金银等界一般,施设种种轮回之苦。又如担负者担负重担一般,被有情所持、被持有,这是其义。而这只是苦的施设,因为无自在性。又由这些作为因的诸界,轮回之苦被有情所随施设。如此被施设的苦,就被安置于这些界中,这是其义。如此,眼等中的每非法品,随其所应,以施设、被安置等义而称为界。
§518
Apica yathā titthiyānaṃ attā nāma sabhāvato natthi, na evametā, etā pana attano sabhāvaṃ dhārentīti dhātuyo. Yathā loke vicittā haritālamanosilādayo selāvayavā dhātuyoti vuccanti, evametāpi dhātuyo viya dhātuyo. Vicittā hete ñāṇañeyyāvayavāti. Yathā vā sarīrasaṅkhātassa samudāyassa avayavabhūtesu rasasoṇitādīsu aññamaññavisabhāgalakkhaṇaparicchinnesu dhātusamaññā, evametesupi pañcakkhandhasaṅkhātassa attabhāvassa avayavesu dhātusamaññā veditabbā. Aññamaññavisabhāgalakkhaṇaparicchinnā hete cakkhādayoti. Apica dhātūti nijjīvamattassevetaṃ adhivacanaṃ. Tathā hi bhagavā ‘‘cha dhāturo ayaṃ bhikkhu puriso’’tiādīsu (ma. ni. 3.344) jīvasaññāsamūhananatthaṃ dhātudesanaṃ akāsīti.
再者,如同外道所说的我,从自性上不存在,这些界不是如此,而是持有自己的自性,故为界。如同世间中种种的雄黄、雌黄等山的成分被称为界,这些也如界一般为界。这些是种种的智与所知的成分。或者如同称为身的集合体的成分——血、肉等,以相互不同的相所限定,有界的名称,如此应知在这些五蕴所称的自体的成分中也有界的名称。这些眼等以相互不同的相所限定。再者,「界」:这只是无生命者的同义语。如是世尊在「比库,此人由六界所成」等处,为了破除有情想而作界的教说。
Tasmā yathāvuttena atthena cakkhu ca taṃ dhātu ca cakkhudhātu…pe… manoviññāṇañca taṃ dhātu ca manoviññāṇadhātūti. Evaṃ tāvettha atthato veditabbo vinicchayo.
因此,以如所说的意义,眼与那界即是眼界……乃至……意识与那界即是意识界。如此,在此首先应以意义了知决定。
§519
ti cakkhādīnaṃ lakkhaṇāditopettha veditabbo vinicchayo. Tāni ca pana nesaṃ lakkhaṇādīni khandhaniddese vuttanayeneva veditabbāni.
在此应以眼等的相等了知决定。而它们的相等,应以蕴的解释中所说的方式了知。
ti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati. So ca panāyaṃ hetuphalānupubbavavatthānavasena vutto. Cakkhudhātu rūpadhātūti idañhi dvayaṃ hetu, cakkhuviññāṇadhātūti phalaṃ. Evaṃ sabbattha.
在此,在前面所说的生起次第等中,教说的次第是适当的。而这是依因果的次第而确立的。眼界与色界:这二者是因,眼识界:是果。一切处皆如此。
§520
ti tāvabhāvato. Idaṃ vuttaṃ hoti – tesu tesu hi suttābhidhammappadesesu ‘‘ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu’’ (saṃ. ni. 2.95), ‘‘kāmadhātu , byāpādadhātu, vihiṃsādhātu, nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu’’ (vibha. 182; dī. ni. 3.305; ma. ni. 3.125), ‘‘sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu’’ (vibha. 180; ma. ni. 3.125), ‘‘ārambhadhātu, nikkamadhātu, parakkamadhātu’’ (saṃ. ni. 5.183), ‘‘hīnadhātu, majjhimadhātu, paṇītadhātu’’ (dī. ni. 3.305), ‘‘pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu (dī. ni. 3.311), ākāsadhātu, viññāṇadhātu’’ (ma. ni. 3.125; vibha. 172), ‘‘saṅkhatadhātu, asaṅkhatadhātu’’ (ma. ni. 3.125), ‘‘anekadhātu nānādhātu loko’’ti (dī. ni. 2.366; ma. ni. 1.148) evamādayo aññāpi dhātuyo dissanti. Evaṃ sati sabbāsaṃ vasena paricchedaṃ akatvā kasmā aṭṭhārasāti ayameva paricchedo katoti ce. Sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā.
首先从存在性上说。这是所说的——在那些经与阿毗达摩的段落中,见到「光明界、净界、空无边处界、识无边处界、无所有处界、非想非非想处界、想受灭界」,「欲界、嗔恚界、害界、出离界、无嗔界、无害界」,「乐界、苦界、喜界、忧界、舍界、无明界」,「发勤界、精进界、勇猛界」,「下界、中界、胜界」,「地界、水界、火界、风界、空界、识界」,「有为界、无为界」,「世间是多界、种种界」等其他诸界。如此,为何不作一切界的限定,而只作十八的限定呢?因为从自性上存在的一切界都包含在其中。
Rūpadhātuyeva hi ābhādhātu, subhadhātu pana rūpādipaṭibaddhā. Kasmā, subhanimittattā. Subhanimittañhi subhadhātu. Tañca rūpādivinimuttaṃ na vijjati. Kusalavipākārammaṇā vā rūpādayo eva subhadhātūti rūpādimattamevesā. Ākāsānañcāyatanadhātuādīsu cittaṃ manoviññāṇadhātuyeva, sesā dhammadhātu. Saññāvedayitanirodhadhātu pana sabhāvato natthi. Dhātudvayanirodhamattameva hi sā.
光明界即是色界,而净界则与色等相系。为何?因为净相之故。净相即是净界。而那离色等不存在。或者善异熟所缘的色等即是净界,故这只是色等而已。在空无边处界等中,心即是意识界,其余是法界。而想受灭界从自性上不存在。因为那只是二界的灭而已。
Kāmadhātu dhammadhātumattaṃ vā hoti. Yathāha – ‘‘tattha katamā kāmadhātu? Kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo’’ti (vibha. 182). Aṭṭhārasāpi vā dhātuyo. Yathāha – ‘‘heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpā vedanā saññā saṅkhārā viññāṇaṃ, ayaṃ vuccati kāmadhātū’’ti (vibha. 182).
欲界只是法界。如所说:「在此,什么是欲界?与欲相应的寻、思惟、邪思惟。」或者是十八界。如所说:「以下方无间地狱为边际,以上方他化自在天为内,在此中间的住于此处、包含于此处的蕴、界、处、色、受、想、行、识,这称为欲界。」
Nekkhammadhātu dhammadhātu eva, ‘‘sabbepi kusalā dhammā nekkhammadhātū’’ti (vibha. 182) vacanato manoviññāṇadhātupi hotiyeva. Byāpādavihiṃsā-abyāpāda-avihiṃsāsukha-dukkha-somanassa-domanassupekkhā-avijjāārambha-nikkama-parakkamadhātuyo dhammadhātuyeva.
出离界即是法界,因为「一切善法都是出离界」(《分别论论》182页)这一说法,也包括意识界。无嗔界、无害界、乐、苦、喜、忧、舍、无明、发勤、精进、勇猛界都只是法界。
Hīnamajjhimapaṇītadhātuyo aṭṭhārasa dhātumattameva. Hīnā hi cakkhādayo hīnā dhātu, majjhimapaṇītā majjhimā ceva paṇītā ca. Nippariyāyena pana akusalā dhammadhātumanoviññāṇadhātuyo hīnadhātu, lokiyā kusalābyākatā ubhopi cakkhudhātuādayo ca majjhimadhātu, lokuttarā pana dhammadhātumanoviññāṇadhātuyo paṇītadhātu.
劣、中、胜界只是十八界而已。因为眼等是劣界,中、胜是中界和胜界。但就无转义而言,不善的法界和意识界是劣界,世间的善与无记的两种眼界等是中界,而出世间的法界和意识界是胜界。
Pathavītejovāyodhātuyo phoṭṭhabbadhātuyeva, āpodhātu ākāsadhātu ca dhammadhātuyeva. Viññāṇadhātu cakkhuviññāṇādisattaviññāṇadhātusaṅkhepoyeva.
地、火、风界即是触所触界,水界和空界即是法界。识界只是眼识等七识界的总摄。
Sattarasa dhātuyo dhammadhātuekadeso ca saṅkhatadhātu, asaṅkhatā pana dhātu dhammadhātuekadesova. Anekadhātunānādhātuloko pana aṭṭhārasa dhātuppabhedamattamevāti. Iti sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā aṭṭhāraseva vuttāti.
十七界和法界的一部分是有为界,而无为界只是法界的一部分。多界、种种界世间只是十八界的分别论而已。如此,因为一切自性存在的诸界都包含在其中,所以只说十八界。
§521
Apica vijānanasabhāve viññāṇe jīvasaññīnaṃ saññāsamūhananatthampi aṭṭhāraseva vuttā. Santi hi sattā vijānanasabhāve viññāṇe jīvasaññino, tesaṃ cakkhusotaghānajivhākāyamanodhātumanoviññāṇadhātubhedena tassa anekataṃ cakkhurūpādipaccayāyattavuttitāya aniccatañca pakāsetvā dīgharattānusayitaṃ jīvasaññaṃ samūhanitukāmena bhagavatā aṭṭhārasa dhātuyo pakāsitā. Kiñca bhiyyo tathā veneyyajjhāsayavasena ca. Ye ca imāya anatisaṅkhepavitthārāya desanāya veneyyasattā, tadajjhāsayavasena ca aṭṭhāraseva pakāsitā.
再者,为了破除那些对具有了知自性的识有命想者的想,也只说十八界。确实有众生对具有了知自性的识有命想,为了显示那个识因眼、耳、鼻、舌、身、意界、意识界的差别而有多样性,以及因依赖眼、色等缘而转起故是无常的,世尊为了破除长夜随眠的命想,宣说了十八界。何况还有依所调伏者的意乐而如此宣说。对于那些以这种不过于简略也不过于详细的教法所调伏的有情,也依他们的意乐而只宣说十八界。
Saṅkhepavitthāranayena tathā tathā hi,
确实,以简略与详细的方法如此如此地,
Dhammaṃ pakāsayati esa yathā yathāssa;
他如其所应地宣说法;
Saddhammatejavihataṃ vilayaṃ khaṇena,
被正法威力所破的(邪见)刹那间消失,
Veneyyasattahadayesu tamo payātīti.
在所调伏有情的心中,黑暗消失。
Evamettha tāvatvato veditabbo vinicchayo. · 如是在此应如是了知抉择
§522
ti cakkhudhātu tāva jātito eko dhammotveva saṅkhaṃ gacchati cakkhupasādavasena, tathā sotaghānajivhākāyarūpasaddagandharasadhātuyo sotappasādādivasena, phoṭṭhabbadhātu pana pathavītejovāyovasena tayo dhammāti saṅkhaṃ gacchati. Cakkhuviññāṇadhātu kusalākusalavipākavasena dve dhammāti saṅkhaṃ gacchati, tathā sotaghānajivhākāyaviññāṇadhātuyo. Manodhātu pana pañcadvārāvajjanakusalākusalavipākasampaṭicchanavasena tayo dhammāti saṅkhaṃ gacchati. Dhammadhātu tiṇṇaṃ arūpakkhandhānaṃ soḷasannaṃ sukhumarūpānaṃ asaṅkhatāya ca dhātuyā vasena vīsati dhammāti saṅkhaṃ gacchati. Manoviññāṇadhātu sesakusalākusalābyākataviññāṇavasena chasattati dhammāti saṅkhaṃ gacchati. Evamettha saṅkhatopi veditabbo vinicchayo.
在此,首先眼界从生起来说,仅以眼净色之故而被计算为非法品,同样地,耳界、鼻界、舌界、身界、色界、声界、香界、味界,以耳净色等之故[被计算为非法品]。但触界以地、火、风之故而被计算为三法。眼识界以善、不善、果报之故而被计算为二法,同样地,耳识界、鼻识界、舌识界、身识界[也是如此]。但意界以五门转向、善、不善、果报、领受之故而被计算为三法。法界以三无色蕴、十六微细色、无为界之故而被计算为二十法。意识界以其余善、不善、无记识之故而被计算为七十六法。如此在此应知详细的决定。
§523
ti ettha ca cakkhudhātu tāva cakkhuviññāṇadhātuyā vippayuttapurejātaatthiavigatanissayindriyapaccayānaṃ vasena chahi paccayehi paccayo hoti, rūpadhātu purejātaatthiavigatārammaṇapaccayānaṃ vasena catūhi paccayehi paccayo hoti. Evaṃ sotaviññāṇadhātuādīnaṃ sotadhātusaddadhātuādayo. Pañcannaṃ pana nesaṃ āvajjanamanodhātu anantarasamanantaranatthivigatānantarūpanissayavasena pañcahi paccayehi paccayo hoti, tā ca pañcapi sampaṭicchanamanodhātuyā. Tathā sampaṭicchanamanodhātu santīraṇamanoviññāṇadhātuyā, sā ca voṭṭhabbanamanoviññāṇadhātuyā, voṭṭhabbanamanoviññāṇadhātu ca javanamanoviññāṇadhātuyā. Javanamanoviññāṇadhātu pana anantarāya javanamanoviññāṇadhātuyā tehi ceva pañcahi āsevanapaccayena cāti chahi paccayehi paccayo hoti. Esa tāva pañcadvāre nayo.
在此,首先眼界以前生、存在、不离去、依止、根缘六种缘之故,对眼识界为缘。色界以前生、存在、不离去、所缘缘四种缘之故为缘。如此,对耳识界等,耳界、声界等[为缘]。但对这五者,转向意界以无间、等无间、非有、离去、无间依止五种缘之故为缘,而这五者也[以五种缘]对领受意界[为缘]。同样地,领受意界对推度意识界[为缘],它对确定意识界[为缘],确定意识界对速行意识界[为缘]。但速行意识界对无间的速行意识界,以那五种缘及修习缘,以六种缘为缘。这是五门的方法。
Manodvāre pana bhavaṅgamanoviññāṇadhātu āvajjanamanoviññāṇadhātuyā. Āvajjanamanoviññāṇadhātu ca javanamanoviññāṇadhātuyā purimehi pañcahi paccayehi paccayo hoti. Dhammadhātu pana sattannampi viññāṇadhātūnaṃ sahajātaaññamaññanissayasampayuttaatthiavigatādīhi bahudhā paccayo hoti. Cakkhudhātuādayo pana ekaccā ca dhammadhātu ekaccāya manoviññāṇadhātuyā ārammaṇapaccayādīhipi paccayā honti. Cakkhuviññāṇadhātuādīnañca na kevalaṃ cakkhurūpādayo paccayā honti, atha kho ālokādayopi. Tenāhu pubbācariyā –
但在意门,有分意识界对转向意识界[为缘]。转向意识界对速行意识界以前述五种缘为缘。但法界对七识界以俱生、相互、依止、相应、存在、不离去等多种方式为缘。但眼界等及法界的某些[法],以所缘缘等对某些意识界为缘。而对眼识界等,不仅眼、色等为缘,而且光明等也[为缘]。因此诸前代老师说——
‘‘Cakkhurūpālokamanasikāre paṭicca uppajjati cakkhuviññāṇaṃ. Sotasaddavivaramanasikāre paṭicca uppajjati sotaviññāṇaṃ. Ghānagandhavāyumanasikāre paṭicca uppajjati ghānaviññāṇaṃ. Jivhārasaāpamanasikāre paṭicca uppajjati jivhāviññāṇaṃ. Kāyaphoṭṭhabbapathavīmanasikāre paṭicca uppajjati kāyaviññāṇaṃ. Bhavaṅgamanadhammamanasikāre paṭicca uppajjati manoviññāṇa’’nti.
「缘眼、色、光明、作意而生起眼识。缘耳、声、空间、作意而生起耳识。缘鼻、香、风、作意而生起鼻识。缘舌、味、水、作意而生起舌识。缘身、触、地、作意而生起身识。缘有分、意、法、作意而生起意识。」
Ayamettha saṅkhepo. Vitthārato pana paccayappabhedo paṭiccasamuppādaniddese āvibhavissatīti evamettha paccayatopi veditabbo vinicchayo.
这是此中的简略。但详细的缘的分别论将在缘起的解释中显现。如此在此应知从缘的决定。
§524
ti daṭṭhabbatopettha vinicchayo veditabboti attho. Sabbā eva hi saṅkhatadhātuyo pubbantāparantavivittato dhuvasubhasukhattabhāvasuññato paccayāyattavuttito ca daṭṭhabbā.
「应见」,在此应知决定之义。因为一切有为界应从前际、后际分离,从常、净、乐、我性空,从依缘而转来看。
Visesato panettha bheritalaṃ viya cakkhudhātu daṭṭhabbā, daṇḍo viya rūpadhātu, saddo viya cakkhuviññāṇadhātu. Tathā ādāsatalaṃ viya cakkhudhātu, mukhaṃ viya rūpadhātu, mukhanimittaṃ viya cakkhuviññāṇadhātu. Atha vā ucchutilā viya cakkhudhātu, yantacakkayaṭṭhi viya rūpadhātu, ucchurasatelāni viya cakkhuviññāṇadhātu. Tathā adharāraṇī viya cakkhudhātu, uttarāraṇī viya rūpadhātu, aggi viya cakkhuviññāṇadhātu. Esa nayo sotadhātuādīsu.
但特别地,在此应看眼界如鼓面,色界如鼓槌,眼识界如声音。同样地,眼界如镜面,色界如面,眼识界如面相。或者,眼界如榨糖机的臼,色界如榨糖机的轮轴,眼识界如甘蔗汁和油。同样地,眼界如下燧木,色界如上燧木,眼识界如火。这是耳界等的方法。
Manodhātu pana yathāsambhavato cakkhuviññāṇadhātuādīnaṃ purecarānucarā viya daṭṭhabbā.
意界应当被视为如眼识界等的前行者与随行者,依其生起的方式。
Dhammadhātuyā vedanākkhandho sallamiva sūlamiva ca daṭṭhabbo. Saññāsaṅkhārakkhandhā vedanāsallasūlayogāāturā viya, puthujjanānaṃ vā saññā āsādukkhajananato rittamuṭṭhi viya. Ayathābhuccanimittagāhakato vanamigo viya. Saṅkhārā paṭisandhiyaṃ pakkhipanato aṅgārakāsuyaṃ khipanakapurisā viya. Jāti dukkhānubandhato rājapurisānubandhacorā viya. Sabbānatthāvahassa khandhasantānassa hetuto visarukkhabījāni viya. Rūpaṃ nānāvidhupaddavanimittato khuracakkaṃ viya daṭṭhabbaṃ. Asaṅkhatā pana dhātu amatato santato khemato ca daṭṭhabbā. Kasmā? Sabbānatthāvahassa paṭipakkhabhūtattā.
法界中的受蕴应当被视为如箭、如刺。想蕴与行蕴如被受箭受刺所苦者,或者对凡夫而言,想因生起虚妄之苦,如空拳。因执取不如实之相,如野鹿。诸行因在结生时投入,如将炭投入炭篮的人。生因随伴诸苦,如随伴王臣的盗贼。因是带来一切无义的诸蕴相续之因,如毒树之种。色因种种灾患之相,应当被视为如剃刀轮。然而无为界应当被视为不死、寂静、安稳。为何?因为它是带来一切无义者的对治。
Manoviññāṇadhātu ārammaṇesu vavatthānābhāvato araññamakkaṭo viya, duddamanato assakhaḷuṅko viya, yatthakāmanipātito vehāsakkhittadaṇḍo viya, lobhadosādinānappakārakilesavesayogato raṅganaṭo viya daṭṭhabbāti.
意识界因于诸所缘无有确定,如森林中的猴子;因难以调伏,如驴驹;因随意投落,如投掷于空中的棍棒;因与贪嗔等种种烦恼装扮相应,应当被视为如戏场的演员。
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