16. Indriyasaccaniddeso16. 根谛分别
16. Indriyasaccaniddeso16. 根谛分别
Indriyavitthārakathā根详论
§525
Dhātūnaṃ anantaraṃ uddiṭṭhāni pana ti bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyanti. Tattha –
在界之后所说的是二十二根——眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、乐根、苦根、喜根、忧根、舍根、信根、精进根、念根、定根、慧根、未知当知根、已知根、具已知根。于此——
Atthato lakkhaṇādīhi, kamato ca vijāniyā;
应以义、以相等、以次第而了知;
Bhedābhedā tathā kiccā, bhūmito ca vinicchayaṃ.
以及以差别与无差别、以作用、以地而决择。
Tattha cakkhādīnaṃ tāva cakkhatīti cakkhūtiādinā nayena attho pakāsito. Pacchimesu pana tīsu paṭhamaṃ pubbabhāge anaññātaṃ amataṃ padaṃ catusaccadhammaṃ vā jānissāmīti evaṃ paṭipannassa uppajjanato indriyaṭṭhasambhavato ca anaññātaññassāmītindriyanti vuttaṃ. Dutiyaṃ ājānanato indriyaṭṭhasambhavato ca aññindriyaṃ. Tatiyaṃ aññātāvino catūsu saccesu niṭṭhitaññāṇakiccassa khīṇāsavassa uppajjanato indriyaṭṭhasambhavato ca aññātāvindriyaṃ.
于此,首先眼等之义已以「眼者因眼」等方式阐明。然而于最后三根中,第一根称为未知当知根,因为对于如此行道者「我将了知未曾了知的不死之境或四谛法」而生起,以及因为具有根义之故。第二根称为已知根,因为正在了知以及具有根义之故。第三根称为具已知根,因为对于具已知者、于四谛已完成知之作用的漏尽者而生起,以及因为具有根义之故。
Ko pana nesaṃ nāmāti? Indaliṅgaṭṭho indriyaṭṭho. Indadesitaṭṭho indriyaṭṭho. Indadiṭṭhaṭṭho indriyaṭṭho. Indasiṭṭhaṭṭho indriyaṭṭho. Indajuṭṭhaṭṭho indriyaṭṭho. So sabbopi idha yathāyogaṃ yujjati. Bhagavā hi sammāsambuddho paramissariyabhāvato indo. Kusalākusalañca kammaṃ, kammesu kassaci issariyābhāvato. Tenevettha kammasañjanitāni tāva indriyāni kusalākusalakammaṃ ulliṅgenti. Tena ca siṭṭhānīti indaliṅgaṭṭhena indasiṭṭhaṭṭhena ca indriyāni. Sabbāneva panetāni bhagavatā yathābhūtato pakāsitāni abhisambuddhāni cāti indadesitaṭṭhena indadiṭṭhaṭṭhena ca indriyāni. Teneva bhagavatā munindena kānici gocarāsevanāya kānici bhāvanāsevanāya sevitānīti indajuṭṭhaṭṭhenāpi indriyāni.
然而它们的名称之义为何?根义是帝王标记之义。根义是帝王所说之义。根义是帝王所见之义。根义是帝王所教之义。根义是帝王所用之义。这一切在此处都如其所应而适用。因为世尊正等正觉者以最胜自在之状态而为帝王。以及善不善业,因为在诸业中无有任何自在之状态。因此在此,首先由业所生的诸根标示善不善业。由彼所教导,故以帝王标记之义、帝王所教之义而为根。然而这一切都被世尊如实地阐明、现等觉,故以帝王所说之义、帝王所见之义而为根。因此被彼世尊牟尼帝王,某些以受用所缘而受用,某些以修习而受用,故以帝王所用之义亦为根。
Apica ādhipaccasaṅkhātena issariyaṭṭhenāpi etāni indriyāni. Cakkhuviññāṇādippavattiyañhi cakkhādīnaṃ siddhaṃ ādhipaccaṃ, tasmiṃ tikkhe tikkhattā mande ca mandattāti. Ayaṃ tāvettha atthato vinicchayo.
再者,以称为增上的自在义,这些亦为根。因为在眼识等的生起中,眼等的增上是成立的,当彼锐利时则锐利,迟钝时则迟钝。这是此处以义的决择。
ti lakkhaṇarasapaccupaṭṭhānapadaṭṭhānehipi cakkhādīnaṃ vinicchayaṃ vijāniyāti attho. Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva. Paññindriyādīni hi cattāri atthato amohoyeva. Sesāni tattha sarūpeneva āgatāni.
「以相等」,意思是应以相、味、现起、足处而了知眼等的决择。它们的相等在蕴的解释中已说。因为慧根等四根以义而即是无痴。其余诸根在彼处以自相而来。
§526
ti ayampi desanākkamova. Tattha ajjhattadhamme pariññāya ariyabhūmipaṭilābho hotīti attabhāvapariyāpannāni cakkhundriyādīni paṭhamaṃ desitāni. So pana attabhāvo yaṃ dhammaṃ upādāya itthīti vā purisoti vā saṅkhaṃ gacchati, ayaṃ soti nidassanatthaṃ tato itthindriyaṃ purisindriyañca. So duvidhopi jīvitindriyapaṭibaddhavuttīti ñāpanatthaṃ tato jīvitindriyaṃ. Yāva tassa pavatti, tāva etesaṃ vedayitānaṃ anivatti. Yañca kiñci vedayitaṃ, sabbaṃ taṃ dukkhanti ñāpanatthaṃ tato sukhindriyādīni. Taṃnirodhatthaṃ pana ete dhammā bhāvetabbāti paṭipattidassanatthaṃ tato saddhādīni. Imāya paṭipattiyā esa dhammo paṭhamaṃ attani pātubhavatīti paṭipattiyā amoghabhāvadassanatthaṃ tato anaññātaññassāmītindriyaṃ. Tasseva phalattā tato anantaraṃ bhāvetabbato ca tato aññindriyaṃ. Tato paraṃ bhāvanāya imassa adhigamo, adhigate ca pana imasmiṃ natthi kiñci uttari karaṇīyanti ñāpanatthaṃ ante paramassāsabhūtaṃ aññātāvindriyaṃ desitanti ayamettha kamo.
「以次第」,这也只是教说的次第。于此,通过遍知内法而获得圣地,故首先教说摄属于自身的眼根等。然而那自身依于何法而得「女」或「男」之名,为了显示此,故其后说女根与男根。为了使知「此二者的存续系属于命根」,故其后说命根。只要彼存续,这些所受就不停止。为了使知「凡任何所受,一切那都是苦」,故其后说乐根等。然而为了止息彼,应修习这些法,为了显示道,故其后说信等。为了显示道的不虚妄性「以此道,此法首先在自己显现」,故其后说未知当知根。因为是彼之果,以及因为应在其后修习,故其后说已知根。其后通过修习而证得此,然而在证得此时,没有任何更应作的,为了使知此,故最后教说作为最上安息的具已知根。这是此处的次第。
ti jīvitindriyasseva cettha bhedo. Tañhi rūpajīvitindriyaṃ arūpajīvitindriyanti duvidhaṃ hoti. Sesānaṃ abhedoti evamettha bhedābhedato vinicchayaṃ vijāniyā.
此中,只是命根有差别。因为那(命根)有色命根与非色命根二种。其余诸根无差别。应如此以差别与无差别来了知此中的抉择。
§527
ti kiṃ indriyānaṃ kiccanti ce. Cakkhundriyassa tāva ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo’’ti vacanato yaṃ taṃ indriyapaccayabhāvena sādhetabbaṃ attano tikkhamandādibhāvena cakkhuviññāṇādidhammānaṃ tikkhamandādisaṅkhātaṃ attākārānuvattāpanaṃ, idaṃ kiccaṃ. Evaṃ sotaghānajivhākāyānaṃ. Manindriyassa pana sahajātadhammānaṃ attano vasavattāpanaṃ. Jīvitindriyassa sahajātadhammānupālanaṃ. Itthindriyapurisindriyānaṃ itthipurisaliṅganimittakuttākappākārānuvidhānaṃ. Sukhadukkhasomanassadomanassindriyānaṃ sahajātadhamme abhibhavitvā yathāsakaṃ oḷārikākārānupāpanaṃ. Upekkhindriyassa santapaṇītamajjhattākārānupāpanaṃ. Saddhādīnaṃ paṭipakkhābhibhavanaṃ sampayuttadhammānañca pasannākārādibhāvasampāpanaṃ. Anaññātaññassāmītindriyassa saṃyojanattayappahānañceva sampayuttānañca tappahānābhimukhabhāvakaraṇaṃ. Aññindriyassa kāmarāgabyāpādāditanukaraṇappahānañceva sahajātānañca attano vasānuvattāpanaṃ. Aññātāvindriyassa sabbakiccesu ussukkappahānañceva amatābhimukhabhāvapaccayatā ca sampayuttānanti evamettha kiccato vinicchayaṃ vijāniyā.
诸根的作用是什么呢?首先,眼根,因为「眼处以根缘为缘,是眼识界及与其相应诸法的缘」这一说法,所以应以根缘性来成就的,即以自己的锐利、迟钝等状态,使眼识等诸法随顺于称为锐利、迟钝等的自己的行相,这是(眼根的)作用。耳、鼻、舌、身(根)也是如此。意根则是使俱生法随顺自己的势力。命根是护持俱生诸法。女根与男根是随顺女性与男性的相、特征、举止、容貌等行相。乐、苦、喜、忧根是压倒俱生诸法后,使(它们)达到各自的粗显行相。舍根是使(俱生法)达到寂静、殊胜、中舍的行相。信等(五根)是压倒对立面,并使相应诸法达到净信等行相的状态。未知当知根是断除三结,并使相应(法)趋向于断除那些(结)的状态。已知根是使欲贪、嗔恚等减弱与断除,并使俱生(法)随顺自己的势力。具知根是断除一切事务中的勤作,并且是使相应(法)趋向不死的缘性。应如此以作用来了知此中的抉择。
§528
ti cakkhusotaghānajivhākāyaitthipurisasukhadukkhadomanassindriyāni cettha kāmāvacarāneva. Manindriyajīvitindriyaupekkhindriyāni saddhāvīriyasatisamādhipaññindriyāni ca catubhūmipariyāpannāni. Somanassindriyaṃ kāmāvacararūpāvacaralokuttaravasena bhūmittayapariyāpannaṃ. Avasāne tīṇi lokuttarānevāti evamettha bhūmitopi vinicchayaṃ vijāneyya. Evaṃ hi vijānanto –
此中,眼、耳、鼻、舌、身、女、男、乐、苦、忧根只是欲界所摄。意根、命根、舍根、信、精进、念、定、慧根是四地所摄。喜根是欲界、色界、出世间三地所摄。最后三(根)只是出世间。应如此以地来了知此中的抉择。如此了知者——
Saṃvegabahulo bhikkhu, ṭhito indriyasaṃvare;
「具足悚惧的比库,住立于根律仪;」
Indriyāni pariññāya, dukkhassantaṃ karissatīti.
「遍知诸根后,将作苦的终结。」
Idaṃ indriyānaṃ vitthārakathāmukhaṃ. · 此为诸根的详论之门
Saccavitthārakathā谛详论
§529
Tadanantarāni pana ti cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayo ariyasaccaṃ, dukkhanirodho ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccanti. Tattha –
紧接着的是四圣谛——苦圣谛、苦集圣谛、苦灭圣谛、导至苦灭之道圣谛。其中——
Vibhāgato nibbacana, lakkhaṇādippabhedato;
「以分别论、解释、相等差别,」
Atthatthuddhārato ceva, anūnādhikato tathā.
「以及以义、提出、不减不增。」
Kamato jātiādīnaṃ, nicchayā ñāṇakiccato;
从业、生等的确定、智的作用;
Antogadhānaṃ pabhedā, upamāto catukkato.
从所摄的分别论、从譬喻的四种。
Suññatekavidhādīhi, sabhāgavisabhāgato;
从空、一种等、从相似与不相似;
Vinicchayo veditabbo, viññunā sāsanakkame.
智者应知决择，于教法的次第。
Tattha ti dukkhādīnaṃ hi cattāro cattāro atthā vibhattā tathā avitathā anaññathā, ye dukkhādīni abhisamentehi abhisametabbā. Yathāha – ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho. Nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho. Maggassa niyyānaṭṭho hetuṭṭho dassanaṭṭho adhipateyyaṭṭho. Ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā’’ti (paṭi. ma. 2.8). Tathā ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’ti (paṭi. ma. 2.11) evamādi. Iti evaṃ vibhattānaṃ catunnaṃ catunnaṃ atthānaṃ vasena dukkhādīni veditabbānīti. Ayaṃ tāvettha vibhāgato vinicchayo.
其中，苦等的四四义已如此分别论，真实、不虚妄、不异，这些苦等应被现观者所现观。如所说——「苦的逼迫义、有为义、热恼义、变易义，这四者是苦的苦义，真实、不虚妄、不异。集的积聚义、因缘义、结合义、障碍义。灭的出离义、远离义、无为义、不死义。道的出离义、因义、见义、增上义。这四者是道的道义，真实、不虚妄、不异」。同样「苦的逼迫义、有为义、热恼义、变易义、现观义」等等。如是，应以如此分别论的四四义而知苦等。这是此处从分别论的决择。
§530
Nibbacanalakkhaṇādippabhedatoti ettha pana tāva idha -iti ayaṃ saddo kucchite dissati. Kucchitaṃ hi puttaṃ dupputtoti vadanti. -saddo pana tucche. Tucchaṃ hi ākāsaṃ ‘‘kha’’nti vuccati. Idañca paṭhamasaccaṃ kucchitaṃ anekaupaddavādhiṭṭhānato. Tucchaṃ bālajanaparikappitadhuvasubhasukhattabhāvavirahitato. Tasmā kucchitattā tucchattā ca nti vuccati.
从涅槃、相、特相等的分别论——此中，首先在此处，「伊帝」这个词见于卑劣之义。因为他们称卑劣的儿子为「恶子」。而「帝」这个词则在空虚之义。因为空虚的虚空被称为「卡」。而此第一谛是卑劣的，因为是众多灾患的所依处。是空虚的，因为离于愚人所遍计的常、净、乐、我性。因此，从卑劣性与空虚性，被称为「帝」。
iti ca ayaṃ saddo ‘‘samāgamo sameta’’ntiādīsu (dī. ni. 2.396; vibha. 199) saṃyogaṃ dīpeti. -iti ayaṃ ‘‘uppannaṃ udita’’ntiādīsu (dha. sa. 1; mahāva. 84) uppattiṃ. -saddo kāraṇaṃ dīpeti. Idañcāpi dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassuppattikāraṇaṃ. Iti dukkhassa saṃyoge uppattikāraṇattā nti vuccati.
而「伊帝」这个词在「集合、聚集」等中显示结合。「伊」这个词在「已生、已起」等中显示生起。「帝」这个词显示原因。而此第二谛也是在其余诸缘和合时，苦生起的原因。如是，从苦的结合、生起的原因性，被称为「帝」。
Tatiyasaccaṃ pana yasmā -saddo abhāvaṃ, saddo ca cārakaṃ dīpeti. Tasmā abhāvo ettha saṃsāracārakasaṅkhātassa dukkharodhassa sabbagatisuññattā, samadhigate vā tasmiṃ saṃsāracārakasaṅkhātassa dukkharodhassa abhāvo hoti, tappaṭipakkhattātipi nti vuccati. Dukkhassa vā anuppādanirodhapaccayattā dukkhanirodhanti.
而第三谛，因为「尼」这个词显示无有，「罗」这个词显示行走。因此，此处无有是从一切趣空性，名为轮回行走的苦障碍的无有，或者在证得彼时，名为轮回行走的苦障碍的无有，因为是彼的对治，因此被称为「尼罗」。或者从苦的不生、灭的缘性，为苦灭。
Catutthasaccaṃ pana yasmā etaṃ dukkhanirodhaṃ gacchati ārammaṇavasena tadabhimukhabhūtattā, paṭipadā ca hoti dukkhanirodhappattiyā. Tasmā dukkhanirodhagāminī paṭipadāti vuccati.
然而,第四谛因为以所缘的方式趣向此苦灭,由于面向于彼,且是到达苦灭的道路。因此被称为「导至苦灭之道」。
§531
Yasmā panetāni buddhādayo ariyā paṭivijjhanti, tasmā ti vuccanti. Yathāha ‘‘cattārimāni, bhikkhave, ariyasaccāni. Katamāni…pe… imāni kho, bhikkhave, cattāri ariyasaccāni. Ariyā imāni paṭivijjhanti, tasmā ariyasaccānīti vuccantī’’ti. Apica ariyassa saccānītipi ariyasaccāni. Yathāha ‘‘sadevake, bhikkhave, loke…pe… manussāya tathāgato ariyo, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1098). Atha vā etesaṃ abhisambuddhattā ariyabhāvasiddhitopi ariyasaccāni. Yathāha – ‘‘imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato arahaṃ sammāsambuddho ariyoti vuccatī’’ti. Apica kho pana ariyāni saccānītipi ariyasaccāni. Ariyānīti tathāni avitathāni avisaṃvādakānīti attho. Yathāha – ‘‘imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1097) evamettha nibbacanato vinicchayo veditabbo.
然而,因为诸佛等圣者证知这些,因此被称为「圣谛」。如所说:「诸比库,这四圣谛。何者为……(中略)……诸比库,这四圣谛。诸圣者证知这些,因此被称为『圣谛』。」再者,「圣者之谛」,亦为圣谛。如所说:「诸比库,在有天之世间……(中略)……对人而言,如来是圣者,因此被称为『圣谛』。」(相应部5.1098)或者,由于证悟这些而成就圣者之性,亦为圣谛。如所说:「诸比库,由于如实证悟此四圣谛,如来、阿拉汉、正等正觉者被称为『圣者』。」再者,「圣之谛」,亦为圣谛。「圣」之义为:如是、不虚、不欺诳。如所说:「诸比库,此四圣谛是如是、不虚、不异,因此被称为『圣谛』。」(相应部5.1097)如此,在此应以词源解释而知抉择。
§532
Kathaṃ ? Ettha hi bādhanalakkhaṇaṃ santāpanarasaṃ, pavattipaccupaṭṭhānaṃ. Pabhavalakkhaṇaṃ anupacchedakaraṇarasaṃ, palibodhapaccupaṭṭhānaṃ. Santilakkhaṇaṃ accutirasaṃ, animittapaccupaṭṭhānaṃ. Niyyānalakkhaṇaṃ kilesappahānarasaṃ, vuṭṭhānapaccupaṭṭhānaṃ. Apica pavattipavattananivattinivattanalakkhaṇāni paṭipāṭiyā. Tathā saṅkhatataṇhā asaṅkhatadassanalakkhaṇāni cāti evamettha lakkhaṇādippabhedato vinicchayo veditabbo.
如何?在此,苦有逼恼之相、热恼之味、流转之现起。集有生起之相、不断绝之味、障碍之现起。灭有寂静之相、不退转之味、无相之现起。道有出离之相、舍断烦恼之味、出起之现起。再者,依次有流转、令流转、还灭、令还灭之相。同样,有有为、渴爱、无为、见之相。如此,在此应以相等之分别论而知抉择。
§533
ti ettha pana atthato tāva ko saccaṭṭhoti ce? Yo paññācakkhunā upaparikkhamānānaṃ māyāva viparīto, marīciva visaṃvādako, titthiyānaṃ attāva anupalabbhasabhāvo ca na hoti, atha kho bādhanappabhavasantiniyyānappakārena tacchāviparītabhūtabhāvena ariyañāṇassa gocaro hotiyeva. Esa aggilakkhaṇaṃ viya, lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti veditabbo. Yathāha – ‘‘idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Apica –
在此,首先就义理而言,何为谛义?若以慧眼观察者,如幻不颠倒,如阳焰不欺诳,如外道之我不可得之自性不存在,而是以逼恼、生起、寂静、出离之方式,以如实不颠倒之状态,确实成为圣智之境。此如实不颠倒之状态,如火之相,如世间之本性,应知为谛义。如所说:「诸比库,『此是苦』,此是如是,此是不虚,此是不异。」(相应部5.1090)详说。再者:
Nābādhakaṃ yato dukkhaṃ, dukkhā aññaṃ na bādhakaṃ;
「因为苦不逼恼,则非苦;除苦外,无其他逼恼者;以逼恼性之决定,因此此被认为是谛。
Bādhakattaniyāmena, tato saccamidaṃ mataṃ.
「因为苦不逼恼,则非苦;除苦外,无其他逼恼者;以逼恼性之决定,因此此被认为是谛。
Taṃ vinā nāññato dukkhaṃ, na hoti na ca taṃ tato;
「无彼则无苦,从他处不生,亦非从彼生;以苦因之决定,如是谛之分析。
Dukkhahetuniyāmena, iti saccaṃ visattikā.
「无彼则无苦,从他处不生,亦非从彼生;以苦因之决定,如是谛之分析。
Nāññā nibbānato santi, santaṃ na ca na taṃ yato;
除了涅槃之外没有其他寂静,而那寂静也不是不存在;
Santabhāvaniyāmena, tato saccamidaṃ mataṃ.
由于寂静修习的决定性,因此这被认为是真谛。
Maggā aññaṃ na niyyānaṃ, aniyyāno na cāpi so;
除了道之外没有其他出离,而那道也不是非出离;
Tacchaniyyānabhāvattā, iti so saccasammato.
由于那道具有出离的性质,因此它被认为是真谛。
Iti tacchāvipallāsa, bhūtabhāvaṃ catūsvapi;
如此,在四者中,由于没有颠倒而具有真实的状态;
Dukkhādīsvavisesena, saccaṭṭhaṃ āhu paṇḍitāti.
诸智者说,在苦等中无差别地具有真谛的意义。
Evaṃ atthato vinicchayo veditabbo. · 如是应了知义理的抉择
§534
Kathaṃ ? Idhāyaṃ saddo anekesu atthesu dissati. Seyyathidaṃ – ‘‘saccaṃ bhaṇe na kujjheyyā’’tiādīsu (dha. pa. 224) vācāsacce. ‘‘Sacce ṭhitā samaṇabrāhmaṇā cā’’tiādīsu (jā. 2.21.433) viratisacce. ‘‘Kasmā nu saccāni vadanti nānā pavādiyāse kusalāvadānā’’tiādīsu (su. ni. 891) diṭṭhisacce. ‘‘Ekaṃ hi saccaṃ na dutiya’’ntiādīsu (su. ni. 890) paramatthasacce nibbāne ceva magge ca. ‘‘Catunnaṃ ariyasaccānaṃ kati kusalā’’tiādīsu (vibha. 216) ariyasacce. Svāyamidhāpi ariyasacce vattatīti evamettha atthuddhāratopi vinicchayo veditabbo.
如何?在此,'idhāyaṃ'(此处这个)这个词在许多意义中可见。即:在「应说真实,不应发怒」等中是语真实。在「住于真实的沙门婆罗门」等中是离真实。在「为何那些善于宣说的智者说种种真谛」等中是见真实。在「确实只有一个真谛,没有第二个」等中是胜义真实,即涅槃和道。在「四圣谛中有多少是善」等中是圣谛。而此处这个也是在圣谛中使用,如此应知通过意义的抉择而作决定。
§535
ti kasmā pana cattāreva ariyasaccāni vuttāni anūnāni anadhikānīti ce? Aññassāsambhavato aññatarassa ca apaneyyābhāvato. Na hi etehi aññaṃ adhikaṃ vā, etesaṃ vā ekampi apanetabbaṃ sambhoti. Yathāha – ‘‘idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā ‘netaṃ dukkhaṃ ariyasaccaṃ, aññaṃ dukkhaṃ ariyasaccaṃ. Ahametaṃ dukkhaṃ ariyasaccaṃ ṭhapetvā aññaṃ dukkhaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi. Yathā cāha – ‘‘yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya ‘netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ, ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi (saṃ. ni. 5.1086).
那么,为何只说四圣谛,不多不少呢?因为没有其他的可能性,以及不能去除其中任何一个。确实,除了这些之外没有更多的,或者这些中的任何一个也须跋被去除。如所说:「诸比库,在此,若有沙门或婆罗门来说『这不是苦圣谛,另有苦圣谛。我将舍弃这个苦圣谛而施设另一个苦圣谛』,这是须跋的」等。又如所说:「诸比库,若有任何沙门或婆罗门如此说『这不是沙门果德玛所说的第一苦圣谛,我将拒绝这个第一苦圣谛而施设另一个第一苦圣谛』,这是须跋的」等。
Apica pavattimācikkhanto bhagavā sahetukaṃ ācikkhi, nivattiñca saupāyaṃ. Iti pavattinivattitadubhayahetūnaṃ etaparamato cattāreva vuttāni. Tathā pariññeyyapahātabbasacchikātabbabhāvetabbānaṃ, taṇhāvatthutaṇhātaṇhānirodhataṇhānirodhupāyānaṃ, ālayaālayārāmatāālayasamugghātaālayasamugghātupāyānañca vasenāpi cattāreva vuttānīti evamettha anūnādhikato vinicchayo veditabbo.
再者,世尊在说示流转时,说示了有因的,在说示还灭时,说示了有方法的。如此,由于流转、还灭及此二者之因的最高程度,只说了这四种。同样地,由于应遍知、应断、应作证、应修习的,由于渴爱之事、渴爱、渴爱之灭、渴爱灭之方法的,以及由于执着、乐着于执着、执着之根除、执着根除之方法的方式,也只说了这四种,如此应知此处不多不少的决定。
§536
ti ayampi desanākkamova. Ettha ca oḷārikattā, sabbasattasādhāraṇattā ca suviññeyyanti dukkhasaccaṃ paṭhamaṃ vuttaṃ. Tasseva hetudassanatthaṃ tadanantaraṃ samudayasaccaṃ. Hetunirodhā phalanirodhoti ñāpanatthaṃ tato nirodhasaccaṃ. Tadadhigamupāyadassanatthaṃ ante maggasaccaṃ. Bhavasukhassādagadhitānaṃ vā sattānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha. Taṃ neva akataṃ āgacchati , na issaranimmānādito hoti, ito pana hotīti ñāpanatthaṃ tadanantaraṃ samudayaṃ. Tato sahetukena dukkhena abhibhūtattā saṃviggamānasānaṃ dukkhanissaraṇagavesīnaṃ nissaraṇadassanena assāsajananatthaṃ nirodhaṃ. Tato nirodhādhigamatthaṃ nirodhasampāpakaṃ magganti evamettha kamato vinicchayo veditabbo.
这也是说法的次第。在此,由于粗显性及一切有情共通性而易了知,故首先说苦谛。为了显示其因,紧接着说集谛。为了令知「因灭故果灭」,从此说灭谛。为了显示证得彼之方法,最后说道谛。或者,为了对执着于有乐味的诸有情生起悚惧,首先说苦。为了令知「此非无因而来,非由自在天等所造,而是从此而有」,紧接着说集。从此,对于被有因之苦所征服而悚惧心生、寻求苦之出离者,为了以显示出离而生起安慰,说灭。从此,为了证得灭,说导向灭之道,如此应知此处次第的决定。
§537
ti ye te ariyasaccāni niddisantena bhagavatā ‘‘jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā’’ti (vibha. 190) dukkhaniddese dvādasa dhammā, ‘‘yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ, kāmataṇhā, bhavataṇhā, vibhavataṇhā’’ti (vibha. 203) samudayaniddese tividhā taṇhā, ‘‘yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo’’ti (vibha. 204) evaṃ nirodhaniddese atthato ekameva nibbānaṃ, ‘‘katamaṃ dukkhanirodhagāminīpaṭipadā ariyasaccaṃ, ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī’’ti (vibha. 205) evaṃ magganiddese aṭṭha dhammāti iti catunnaṃ saccānaṃ niddese jātiādayo dhammā vuttā, tesaṃ jātiādīnaṃ nicchayāpi ettha vinicchayo veditabbo.
在世尊说示诸圣谛时,在苦之说示中说了十二法:「生也是苦,老也是苦,死也是苦,愁、悲、苦、忧、恼也是苦,与不爱者相会是苦,与爱者别离是苦,所求不得也是苦,简而言之,五取蕴是苦」;在集之说示中说了三种渴爱:「此渴爱是再有的、与喜贪俱行的、于处处欢喜的。即:欲爱、有爱、无有爱」;在灭之说示中说了义上唯一的涅槃:「此渴爱的无余离贪、灭、舍弃、舍遣、解脱、无执着」;在道之说示中说了八法:「什么是导至苦灭之道圣谛?即此八支圣道。即:正见……乃至……正定」。如此,在四谛之说示中说了生等诸法,在此应知对那些生等的决定也是决定。
Dukkhaniddesakathā
苦之说示之论
Jātiniddeso生分别
Seyyathidaṃ, ayañhi -saddo anekattho. Tathā hesa ‘‘ekampi jātiṃ dvepi jātiyo’’ti (dī. ni. 1.244; pārā. 12) ettha bhave āgato. ‘‘Atthi, visākhe, nigaṇṭhā nāma samaṇajātī’’ti (a. ni. 3.71) ettha nikāye. ‘‘Jāti dvīhi khandhehi saṅgahitā’’ti (dhātu. 71) ettha saṅkhatalakkhaṇe. ‘‘Yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ, tadupādāya sāvassa jātī’’ti (mahāva. 124) ettha paṭisandhiyaṃ. ‘‘Sampatijāto, ānanda, bodhisatto’’ti (ma. ni. 3.207) ettha pasūtiyaṃ. ‘‘Akkhitto anupakuṭṭho jātivādenā’’ti (dī. ni. 1.331) ettha kule. ‘‘Yatohaṃ, bhagini, ariyāya jātiyā jāto’’ti (ma. ni. 2.351) ettha ariyasīle.
即,这个「jāti」一词是多义的。如此,它在「一生、二生」中是指有;在「具寿韦萨咖,有名为尼干陀的沙门种类」中是指派别;在「生由二蕴所摄」中是指三十二相;在「在母胎中最初生起的心、最初出现的识,缘于彼而有他的生」中是指结生;在「阿难,菩萨刚出生」中是指出产;在「未被种姓论所责难、所攻击」中是指家族;在「姊妹,自从我以圣戒而生」中是指圣戒。
§538
Svāyamidha gabbhaseyyakānaṃ paṭisandhito paṭṭhāya yāva mātukucchimhā nikkhamanaṃ, tāva pavattesu khandhesu. Itaresaṃ paṭisandhikhandhesvevāti daṭṭhabbo. Ayampi ca pariyāyakathāva. Nippariyāyato pana tattha tattha nibbattamānānaṃ sattānaṃ ye ye khandhā pātubhavanti, tesaṃ tesaṃ paṭhamapātubhāvo jāti nāma.
在此,对于胎生者,应见此是从结生开始直到从母胎出来为止,在那期间转起的诸蕴中。对于其他者,则在结生蕴中。这也是方便说。但就无方便而言,在彼彼处生起的诸有情,凡诸蕴出现,那些蕴的最初出现名为生。
Sā panesā tattha tattha bhave paṭhamābhinibbattilakkhaṇā, niyyātanarasā, atītabhavato idha ummujjanapaccupaṭṭhānā, dukkhavicittatāpaccupaṭṭhānā vā.
而此生在彼彼有中,以最初出生为相,以产出为味,以从过去有在此处浮现为现起,或以苦之种种性为现起。
§539
Kasmā panesā dukkhāti ce? Anekesaṃ dukkhānaṃ vatthubhāvato. Anekāni hi dukkhāni. Seyyathidaṃ – dukkhadukkhaṃ, vipariṇāmadukkhaṃ, saṅkhāradukkhaṃ, paṭicchannadukkhaṃ, appaṭicchannadukkhaṃ, pariyāyadukkhaṃ, nippariyāyadukkhanti.
为何此是苦呢?因为是诸多苦的基础。因为有诸多苦。即:苦苦、坏苦、行苦、隐覆苦、不隐覆苦、方便苦、无方便苦。
Tattha kāyikacetasikā dukkhā vedanāsabhāvato ca nāmato ca dukkhattā nti vuccati.
其中,身与心的苦受,因为受的自性故,以及因为名故,被称为苦。
Sukhā vedanā vipariṇāmena dukkhuppattihetuto .
乐受因为变易而成为苦生起之因。
Upekkhā vedanā ceva avasesā ca tebhūmakā saṅkhārā udayabbayappaṭipīḷitattā . Kaṇṇasūladantasūlarāgajapariḷāhadosajapariḷāhādi kāyikacetasiko ābādho pucchitvā jānitabbato upakkamassa ca apākaṭabhāvato nāma. Apākaṭadukkhantipi vuccati.
舍受以及其余三地的诸行,因为被生灭所逼迫。耳痛、齿痛、贪的热恼、嗔的热恼等身与心的疾病,因为需要询问才能知道,以及因为原因不明显,被称为隐微苦。
Dvattiṃsakammakāraṇādisamuṭṭhāno ābādho apucchitvāva jānitabbato upakkamassa ca pākaṭabhāvato nāma. Pākaṭadukkhantipi vuccati.
由三十二种业因等所生起的疾病,因为不需询问即可知道,以及因为原因明显,被称为显著苦。
Ṭhapetvā dukkhadukkhaṃ sesaṃ dukkhasaccavibhaṅge āgataṃ jātiādi sabbampi tassa tassa dukkhassa vatthubhāvato . Dukkhadukkhaṃ pana nti vuccati.
除了苦苦之外,在分别论中所说的生等一切,因为是彼彼苦的事物故。而苦苦则被称为。
Tatrāyaṃ jāti yaṃ taṃ bālapaṇḍitasuttādīsu (ma. ni. 3.246 ādayo) bhagavatāpi upamāvasena pakāsitaṃ āpāyikaṃ dukkhaṃ, yañca sugatiyampi manussaloke gabbhokkantimūlakādibhedaṃ dukkhaṃ uppajjati, tassa vatthubhāvato dukkhā.
其中,此生,即世尊在愚者智者经等中以譬喻所阐明的恶趣之苦,以及在善趣人间也生起入胎为根本等种种苦,因为是彼苦的事物故为苦。
§540
Tatridaṃ gabbhokkantimūlakādibhedaṃ dukkhaṃ – ayaṃ hi satto mātukucchimhi nibbattamāno na uppalapadumapuṇḍarīkādīsu nibbattati, atha kho heṭṭhā āmāsayassa upari pakkāsayassa udarapaṭalapiṭṭhikaṇṭakānaṃ vemajjhe paramasambādhe tibbandhakārenānākuṇapagandhaparibhāvitaparamaduggandhapavanavicarite adhimattajegucche kucchipadese pūtimacchapūtikummāsacandanikādīsu kimi viya nibbattati. So tattha nibbatto dasa māse mātukucchisambhavena usmanā puṭapākaṃ viya paccamāno piṭṭhapiṇḍi viya sediyamāno samiñjanapasāraṇādirahito adhimattaṃ dukkhamanubhotīti, idaṃ tāva dukkhaṃ.
其中,此入胎为根本等种种苦——此有情在母胎中生起时,不是在莲花、睡莲、白莲等中生起,而是在生脏之下、熟脏之上、腹膜与脊骨之间,极其狭窄、极其黑暗、被种种尸体臭气所熏、极其恶臭的风所游行、极其可厌的胎处,如虫在腐鱼、腐粥、污泥等中生起。他在那里生起后,十个月被母胎所生的热如煮熟般煎熬,如背团般蒸煮,无法屈伸等,体验极大的苦,这是苦。
Yaṃ pana so mātu sahasā upakkhalanagamananisīdanavuṭṭhānaparivattanādīsu surādhuttahatthagato eḷako viya ahituṇḍikahatthagato sappapotako viya ca ākaḍḍhanaparikaḍḍhanaodhūnananiddhūnanādinā upakkamena adhimattaṃ dukkhamanubhavati, yañca mātu sītūdakapānakāle sītanarakupapanno viya, uṇhayāgubhattādiajjhoharaṇakāle aṅgāravuṭṭhisamparikiṇṇo viya, loṇambilādiajjhoharaṇakāle khārāpaṭicchakādikammakāraṇapatto viya tibbaṃ dukkhamanubhoti, idaṃ dukkhaṃ.
而当母亲突然跌倒、行走、坐下、起立、翻转等时,他如落入醉汉手中的羊羔,如落入蛇捕者手中的小蛇,因拖拉、牵引、摇动、震荡等的逼迫而体验极大的苦;以及当母亲饮冷水时如生于寒地狱,当吞食热粥、热饭等时如被炭火雨所围绕,当吞食盐、酸等时如遭受碱水浇灌等刑罚般体验剧烈的苦,这是苦。
Yaṃ panassa mūḷhagabbhāya mātuyā mittāmaccasuhajjādīhipi adassanārahe dukkhuppattiṭṭhāne chedanaphālanādīhi dukkhaṃ uppajjati, idaṃ dukkhaṃ.
当他在母胎中迷乱时,母亲因朋友、亲戚、同伴等人以切割、击打等方式在不应被见的苦生起之处所生起的苦,这是苦。
Yaṃ vijāyamānāya mātuyā kammajehi vātehi parivattetvā narakapapātaṃ viya atibhayānakaṃ yonimaggaṃ paṭipātiyamānassa paramasambādhena yonimukhena tāḷacchiggaḷena viya nikkaḍḍhiyamānassa mahānāgassa narakasattassa viya ca saṅghātapabbatehi vicuṇṇiyamānassa dukkhaṃ uppajjati, idaṃ dukkhaṃ.
当母亲生产时,被业生风转动,如同地狱的悬崖般极其可怖的产道,被极度狭窄的产门如同棕榈叶孔般拖出,如同大龙、地狱众生般被合击山粉碎时所生起的苦,这是苦。
Yaṃ pana jātassa taruṇavaṇasadisasukhumālasarīrassa hatthagahaṇanahāpanadhovanacoḷaparimajjanādikāle sūcimukhakhuradhārāhi vijjhanaphālanasadisaṃ dukkhaṃ uppajjati, idaṃ mātukucchito dukkhaṃ.
当已出生者,身体如嫩树枝般柔软细嫩,在被手抓取、沐浴、洗涤、用布擦拭等时,生起如同被针尖、刀刃刺穿、切割般的苦,这是从母胎而来的苦。
Yaṃ tato paraṃ pavattiyaṃ attanāva attānaṃ vadhentassa acelakavatādivasena ātāpanaparitāpanānuyogamanuyuttassa, kodhavasena abhuñjantassa, ubbandhantassa ca dukkhaṃ uppajjati, idaṃ dukkhaṃ. Yaṃ pana parato vadhabandhanādīni anubhavantassa uppajjati, idaṃ dukkhanti.
从那以后,在生命延续中,自己折磨自己,以裸行者的方式等从事热恼、遍热恼的修行,因嗔恨而不进食、自缢等所生起的苦,这是苦。从他人那里遭受杀戮、束缚等所生起的,这是苦。
Iti imassa sabbassāpi dukkhassa ayaṃ jāti vatthumeva hoti.
如此,这一切苦的基础就是这个生。
§541
Tenetaṃ vuccati –
因此说——
Jāyetha no ce narakesu satto,
「若众生不生于地狱,
Tattaggidāhādikamappasayhaṃ;
则无炽热火焰等难以忍受之苦;」
Labhetha dukkhaṃ nu kuhiṃ patiṭṭhaṃ,
苦会在何处获得立足之地呢?
Iccāha dukkhāti munīdha jātiṃ.
牟尼在此说「苦」即是生。
Dukkhaṃ tiracchesu kasāpatoda-
在畜生界中,鞭打、刺棒、
Daṇḍābhighātādibhavaṃ anekaṃ;
杖击等所生的苦是众多的;
Yaṃ taṃ kathaṃ tattha bhaveyya jātiṃ,
那个(苦)如何会在那里有生呢?
Vinā tahiṃ jāti tatopi dukkhā.
没有在那里的生,那也是苦。
Petesu dukkhaṃ pana khuppipāsā-
在饿鬼界中的苦,则是饥渴、
Vātātapādippabhavaṃ vicittaṃ;
风、热、寒等所生的种种(苦);
Yasmā ajātassa na tattha atthi,
因为对未生者,那里没有[苦],
Tasmāpi dukkhaṃ muni jātimāha.
因此牟尼也说生是苦。
Tibbandhakāre ca asayhasīte,
在浓密的黑暗与难忍的寒冷中,
Lokantare yaṃ asuresu dukkhaṃ;
在世界之间,阿修罗中的苦;
Na taṃ bhave tattha na cassa jāti,
那[苦]不在[那]有中,那里也没有他的生,
Yato ayaṃ jāti tatopi dukkhā.
因为这个生,那也是苦。
Yañcāpi gūthanarake viya mātugabbhe,
又如在粪地狱般的母胎中,
Satto vasaṃ ciramato bahi nikkhamañca;
有情住了很久之后出来;
Pappoti dukkhamatighoramidampi natthi,
达到极其可怕的苦,此外没有,
Jātiṃ vinā itipi jāti ayañhi dukkhā.
除了生之外,因此这生确实是苦。
Kiṃ bhāsitena bahunā nanu yaṃ kuhiñci,
何必多说呢?难道不是在任何地方,
Atthīdha kiñcidapi dukkhamidaṃ kadāci;
此处存在任何苦时;
Nevatthi jātivirahena yato mahesi,
没有离生而存在的,因此大仙
Dukkhāti sabbapaṭhamaṃ imamāha jātinti.
首先说「生是苦」。
Ayaṃ tāva jātiyaṃ vinicchayo. · 此为生的抉择
Jarāniddeso老分别
§542
ti ettha duvidhā jarā saṅkhatalakkhaṇañca, khaṇḍiccādisammato santatiyaṃ ekabhavapariyāpannakhandhapurāṇabhāvo ca, sā idha adhippetā. Sā panesā jarā khandhaparipākalakkhaṇā, maraṇūpanayanarasā, yobbanavināsapaccupaṭṭhānā. Dukkhā saṅkhāradukkhabhāvato ceva dukkhavatthuto ca . Yaṃ hi aṅgapaccaṅgasithilībhāvaindriyavikāravirūpatāyobbanavināsabalūpaghātasatimativippavāsaparaparibhavādianekapaccayaṃ kāyikacetasikadukkhaṃ uppajjati, jarā tassa vatthu. Tenetaṃ vuccati –
在此,老有二种:三十二相的特征,以及被承认为破坏等的、在相续中、包含于一有中的诸蕴的衰老状态,这是此处所指的。而那老以诸蕴成熟为特相,以导向死为味,以青春消失为现起。是苦,因为是行苦的状态,以及因为是苦的事物。因为由于肢体与支分的松弛、诸根的变坏、丑陋、青春的消失、力量的衰退、念的极度失去、他人的轻蔑等众多原因而生起身心之苦,老是那个的事物。因此说:
‘‘Aṅgānaṃ sithilībhāvā, indriyānaṃ vikārato;
「由于诸肢体的松弛,由于诸根的变坏;
Yobbanassa vināsena, balassa upaghātato.
由于青春的消失,由于力量的损害。
‘‘Vippavāsā satādīnaṃ, puttadārehi attano;
由于与数百位自己的儿子、妻子分离;
Apasādanīyato ceva, bhiyyo bālattapattiyā.
由于不可喜,以及由于更多的愚痴状态的获得。
‘‘Pappoti dukkhaṃ yaṃ macco, kāyikaṃ mānasaṃ tathā;
凡人所获得的身的苦与意的苦;
Sabbametaṃ jarāhetu, yasmā tasmā jarā dukhā’’ti.
这一切都是老的原因,因此老是苦。
Ayaṃ jarāyaṃ vinicchayo. · 此为老的抉择
Maraṇaniddeso死分别
§543
nti etthāpi duvidhaṃ maraṇaṃ saṅkhatalakkhaṇañca, yaṃ sandhāya vuttaṃ ‘‘jarāmaraṇaṃ dvīhi khandhehi saṅgahita’’nti (dhātu. 71). Ekabhavapariyāpannajīvitindriyappabandhavicchedo ca, yaṃ sandhāya vuttaṃ ‘‘niccaṃ maraṇato bhaya’’nti (su. ni. 581). Taṃ idha adhippetaṃ. Jātipaccayā maraṇaṃ upakkamamaraṇaṃ sarasamaraṇaṃ āyukkhayamaraṇaṃ puññakkhayamaraṇantipi tasseva nāmaṃ. Tayidaṃ cutilakkhaṇaṃ, viyogarasaṃ, gativippavāsapaccupaṭṭhānaṃ. Dukkhassa pana vatthubhāvato dukkhanti veditabbaṃ. Tenetaṃ vuccati –
在此,死也有两种:有行相的特征,关于此说「老死由两蕴所摄」;以及一生所摄的命根断绝的中断,关于此说「常有死的怖畏」。这里所指的是此。以生为缘的死、非时死、自然死、寿尽死、福尽死,这些也是它的名称。那以死没为相,以分离为味,以趣的离别为现起。应知由于是苦的事物故为苦。因此说:
‘‘Pāpassa pāpakammādi-nimittamanupassato;
「对于恶者,见恶业等之相;对于善者,不能抵抗,与可爱事物的分离;
Bhaddassāpasahantassa, viyogaṃ piyavatthukaṃ;
对于善者,不能抵抗,与可爱事物的分离;
Mīyamānassa yaṃ dukkhaṃ, mānasaṃ avisesato.
正在死亡者的苦,心的无差别。
Sabbesañcāpi yaṃ sandhi-bandhanacchedanādikaṃ;
以及一切关节、连结、切断等;
Vitujjamānamammānaṃ, hoti dukkhaṃ sarīrajaṃ.
被撕裂的肉体,是身生之苦。
Asayhamappatikāraṃ, dukkhassetassidaṃ yato;
因为这苦是无法忍受、无法抵抗的;
Maraṇaṃ vatthu tenetaṃ, dukkhamicceva bhāsita’’nti.
死是其事,因此这被说为苦。
Ayaṃ maraṇe vinicchayo. · 此为死的抉择
Sokādiniddesā愁等分别
§544
Sokādīsu nāma ñātibyasanādīhi phuṭṭhassa cittasantāpo. So kiñcāpi atthato domanassameva hoti. Evaṃ santepi antonijjhānalakkhaṇo, cetaso parijjhāpanaraso, anusocanapaccupaṭṭhāno. Dukkho pana dukkhadukkhato dukkhavatthuto ca. Tenetaṃ vuccati –
于愁等中,名为被亲族不幸等所触者的心的热恼。虽然它在意义上只是忧,即使如此,它的特相是内心的燃烧,作用是使心焦燥,现起是悲伤。而苦是从苦苦和苦事而为苦。因此这样说——
‘‘Sattānaṃ hadayaṃ soko, visasallaṃva tujjati;
「愁烧众生的心,如毒箭般刺穿;
Aggitattova nārāco, bhusaṃva dahate puna.
如烧热的铁箭,又如火焰般燃烧。」
‘‘Samāvahati ca byādhi-jarāmaraṇabhedanaṃ;
「它带来疾病、老、死的破坏；
Dukkhampi vividhaṃ yasmā, tasmā dukkhoti vuccatī’’ti.
因为种种苦，所以被称为苦。」
Ayaṃ soke vinicchayo. · 此为愁的抉择
Paridevo悲
§545
nāma ñātibyasanādīhi phuṭṭhassa vacīpalāpo. So lālappanalakkhaṇo, guṇadosakittanaraso, sambhamapaccupaṭṭhāno. Dukkho pana saṅkhāradukkhabhāvato dukkhavatthuto ca. Tenetaṃ vuccati –
名为被亲戚灾难等触及者的言语哀号。它以哀泣为特相，以宣说功德与过失为作用，以迷乱为现起。然而，因为是行苦性，因为是苦的事物，所以是苦。因此这样说——
‘‘Yaṃ sokasallavihato paridevamāno,
「被忧箭所击而悲泣者，
Kaṇṭhoṭṭhatālutalasosajamappasayhaṃ;
由喉、唇、腭、舌干燥所生的难以忍受；
Bhiyyodhimattamadhigacchatiyeva dukkhaṃ,
他获得更多、更强的苦，
Dukkhoti tena bhagavā paridevamāhā’’ti.
因此世尊说悲泣为苦。」
Ayaṃ parideve vinicchayo. · 此为悲的抉择
Dukkhaṃ苦
§546
nāma kāyikaṃ dukkhaṃ, taṃ kāyapīḷanalakkhaṇaṃ, duppaññānaṃ domanassakaraṇarasaṃ, kāyikābādhapaccupaṭṭhānaṃ. Dukkhaṃ pana dukkhadukkhato mānasadukkhāvahanato ca. Tenetaṃ vuccati –
名为身苦，它以逼恼身为特相，以使慧劣、生起忧为作用，以身的苦恼为现起。然而，因为是苦苦性，因为带来心苦，所以是苦。因此这样说——
‘‘Pīḷeti kāyikamidaṃ, dukkhañca mānasaṃ bhiyyo;
「这身苦恼,心苦更甚;
Janayati yasmā tasmā, dukkhanti visesato vutta’’nti.
因为它生起,所以特别说为苦。」
Ayaṃ dukkhe vinicchayo. · 此为苦的抉择
Domanassaṃ忧
§547
nāma mānasaṃ dukkhaṃ. Taṃ cittapīḷanalakkhaṇaṃ, manovighātarasaṃ, mānasabyādhipaccupaṭṭhānaṃ. Dukkhaṃ pana dukkhadukkhato kāyikadukkhāvahanato ca. Cetodukkhasamappitā hi kese pakiriya kandanti, urāni paṭipisanti, āvaṭṭanti, vivaṭṭanti, uddhaṃpādaṃ papatanti, satthaṃ āharanti, visaṃ khādanti, rajjuyā ubbandhanti, aggiṃ pavisantīti taṃ nānappakārakaṃ dukkhamanubhavanti. Tenetaṃ vuccati –
名为心苦。它以逼恼心为相,以扰乱意为味,以心病为现起。苦者,因苦之苦性及带来身苦故。因为达到心苦者,撕扯头发而哭泣,捶打胸膛,转来转去,头朝下倒地,持刀,吃毒,用绳索吊死,进入火中,如此体验种种苦。因此说:
‘‘Pīḷeti yato cittaṃ, kāyassa ca pīḷanaṃ samāvahati;
「因为它逼恼心,且带来身体的逼恼;
Dukkhanti domanassaṃ, vidomanassā tato āhū’’ti.
忧为苦,因此他们称为有忧者。」
Ayaṃ domanasse vinicchayo. · 此为忧的抉择
Upāyāso恼
§548
nāma ñātibyasanādīhi phuṭṭhassa adhimattacetodukkhappabhāvito dosoyeva. . So cittaparidahanalakkhaṇo, nitthunanaraso , visādapaccupaṭṭhāno. Dukkho pana saṅkhāradukkhabhāvato cittaparidahanato kāyavisādanato ca. Tenetaṃ vuccati –
名为被亲族灭亡等所触者的极度心苦所生的嗔本身。它以焚烧心为相,以折磨为味,以沮丧为现起。苦者,因行苦性、焚烧心及使身沮丧故。因此说:
‘‘Cittassa ca paridahanā, kāyassa visādanā ca adhimattaṃ;
「因心的焚烧,及身体的极度沮丧;
Yaṃ dukkhamupāyāso, janeti dukkho tato vutto’’ti.
悲生起何苦,因此说苦从彼而生。」
Ayaṃ upāyāse vinicchayo. · 此为恼的抉择
Ettha ca mandagginā antobhājane pāko viya . Tikkhagginā paccamānassa bhājanato bahinikkhamanaṃ viya . Bahinikkhantāvasesassa nikkhamituṃ appahontassa antobhājaneyeva yāva parikkhayā pāko viya daṭṭhabbo.
于此,应如此看:如同以弱火在容器内煮熟;如同以猛火煮时从容器中溢出;如同已溢出而剩余的无法溢出者,在容器内直至耗尽而煮熟。
Appiyasampayogo怨憎会
§549
nāma amanāpehi sattasaṅkhārehi samodhānaṃ. So aniṭṭhasamodhānalakkhaṇo, cittavighātakaraṇaraso, anatthabhāvapaccupaṭṭhāno. Dukkho pana dukkhavatthuto. Tenetaṃ vuccati –
名为与不可意的有情诸行结合。其特相是与不可意者结合,作用是造成心的恼害,现起是不利益的状态。而苦是从苦的事物而来。因此这样说——
‘‘Disvāva appiye dukkhaṃ, paṭhamaṃ hoti cetasi;
「见到不可意者时,首先在心中生起苦;
Tadupakkamasambhūta-mathakāye yato idha.
「由此而生起的逼迫,在此身中。
‘‘Tato dukkhadvayassāpi, vatthuto so mahesinā;
「因此,大仙说,从事物而言,这两种苦,
Dukkho vuttoti viññeyyo, appiyehi samāgamo’’ti.
「应知为苦,即与不可意者会合」。
Ayaṃ appiyasampayoge vinicchayo. · 此为怨憎会的抉择
Piyavippayogo爱别离
§550
nāma manāpehi sattasaṅkhārehi vinābhāvo. So iṭṭhavatthuviyogalakkhaṇo , sokuppādanaraso, byasanapaccupaṭṭhāno. Dukkho pana sokadukkhassa vatthuto. Tenetaṃ vuccati –
名为与可意的有情诸行分离。其特相是与可意事物别离,作用是生起愁,现起是灾祸。而苦是从愁苦的事物而来。因此这样说——
‘‘Ñātidhanādiviyogā,
「由于与亲族、财富等别离,
Sokasarasamappitā vitujjanti;
充满忧悲之泪而悲泣；
Bālā yato tato yaṃ,
愚者到处
Dukkhoti mato piyavippayogo’’ti.
「与所爱者别离是苦」。
Ayaṃ piyavippayoge vinicchayo. · 此为爱别离的抉择
Icchitālābho所求不得
§551
ti ettha ‘‘aho vata mayaṃ na jātidhammā assāmā’’tiādīsu (dī. ni. 2.398; vibha. 201) alabbhaneyyavatthūsu icchāva yampicchaṃ na labhati, tampi dukkhanti vuttā. Sā alabbhaneyyavatthuicchanalakkhaṇā, tappariyesanarasā, tesaṃ appattipaccupaṭṭhānā. Dukkhā pana dukkhavatthuto. Tenetaṃ vuccati –
在此，「啊！愿我们不成为生法」等等（长部2.398；分别论论201）中，于不可得的事物，欲求即是「求不得苦」，如所说。它以对不可得事物的欲求为特相，以寻求它们为作用，以未得到它们为现起。而苦则是从苦的事物而来。因此说——
‘‘Taṃ taṃ patthayamānānaṃ, tassa tassa alābhato;
「对于希求这个那个的人们，由于不得到这个那个，
Yaṃ vighātamayaṃ dukkhaṃ, sattānaṃ idha jāyati.
充满障碍的苦，在此生起于诸有情。
‘‘Alabbhaneyyavatthūnaṃ, patthanā tassa kāraṇaṃ;
「对于不可得事物的希求，是它的原因；
Yasmā tasmā jino dukkhaṃ, icchitālābhamabravī’’ti.
因此，胜者说求不得是苦」。
Ayaṃ icchitālābhe vinicchayo. · 此为所求不得的抉择
Pañcupādānakkhandhā五取蕴
§552
ti ettha pana –
于此，
Jātippabhutikaṃ dukkhaṃ, yaṃ vuttamidha tādinā;
以生为首的苦，于此被如此者所说；
Avuttaṃ yañca taṃ sabbaṃ, vinā ete na vijjati.
以及未说的一切，离开这些不存在。
Yasmā tasmā upādāna-kkhandhā saṅkhepato ime;
因此，简略地说，这些取蕴
Dukkhāti vuttā dukkhanta-desakena mahesinā.
被大仙以显示苦的终结者说为苦。
Tathā hi indhanamiva pāvako, lakkhamiva paharaṇāni, gorūpaṃ viya ḍaṃsamakasādayo, khettamiva lāyakā, gāmaṃ viya gāmaghātakā upādānakkhandhapañcakameva jātiādayo nānappakārehi vibādhentā tiṇalatādīni viya bhūmiyaṃ, pupphaphalapallavāni viya rukkhesu upādānakkhandhesuyeva nibbattanti. Upādānakkhandhānañca ādidukkhaṃ jāti, majjhedukkhaṃ jarā, pariyosānadukkhaṃ maraṇaṃ, māraṇantikadukkhābhighātena pariḍayhanadukkhaṃ soko, tadasahanato lālappanadukkhaṃ paridevo, tato dhātukkhobhasaṅkhātaaniṭṭhaphoṭṭhabbasamāyogato kāyassa ābādhanadukkhaṃ dukkhaṃ, tena bādhiyamānānaṃ puthujjanānaṃ tattha paṭighuppattito cetobādhanadukkhaṃ domanassaṃ, sokādivuddhiyā janitavisādānaṃ anutthunanadukkhaṃ upāyāso, manorathavighātappattānaṃ icchāvighātadukkhaṃ icchitālābhoti evaṃ nānappakārato upaparikkhiyamānā upādānakkhandhāva dukkhāti. Yadetaṃ ekamekaṃ dassetvā vuccamānaṃ anekehipi kappehi na sakkā asesato vattuṃ, tasmā taṃ sabbampi dukkhaṃ ekajalabindumhi sakalasamuddajalarasaṃ viya yesu kesuci pañcasu upādānakkhandhesu saṃkhipitvā dassetuṃ ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti bhagavā avocāti. Ayaṃ upādānakkhandhesu vinicchayo.
确实如此，如同火以燃料为依，如同武器以靶为依，如同虻蚊等以牛的形色为依，如同盗贼以田地为依，如同村贼以村落为依，生等以种种方式逼恼，如同草蔓等在地上，如同花果嫩叶在树上，仅在取蕴五法中生起。而取蕴的初苦是生，中苦是老，终苦是死，因死亡之苦的打击而有燃烧之苦即愁，因不能忍受彼而有哀号之苦即悲，由此因界扰动所说的不可意触的结合而有身的恼害之苦即苦，被彼所恼害的凡夫因于彼处生起嗔恚而有心的恼害之苦即忧，因愁等的增长而生起的绝望有悲叹之苦即恼，对于达到愿望破坏者有欲望破坏之苦即求不得苦。如此以种种方式考察时，取蕴即是苦。这一一显示而说的，即使以无数劫也不能无余地说，因此，将那一切苦简略地显示于任何五取蕴中，如同一滴水中的整个大海水味，世尊说「简略地说，五取蕴是苦」。这是取蕴的决定。
Ayaṃ tāva dukkhaniddese nayo. · 此为苦分别的方法
Samudayaniddesakathā集分别论
§553
Samudayaniddese pana ti yā ayaṃ taṇhā. ti punabbhavakaraṇaṃ punobbhavo, punobbhavo sīlametissāti ponobbhavikā. ti nandīrāgasahagatā, nandīrāgena saddhiṃ atthato ekattameva gatāti vuttaṃ hoti. ti yatra yatra attabhāvo nibbattati, tatra tatrābhinandinī. nti nipāto , tassa sā katamāti ceti attho. Kāmataṇhā bhavataṇhā vibhavataṇhāti imā paṭiccasamuppādaniddese āvibhavissanti. Idha panāyaṃ tividhāpi dukkhasaccassa nibbattakaṭṭhena ekattaṃ upanetvā dukkhasamudayaṃ ariyasaccanti vuttāti veditabbā.
于集的解释中，「这渴爱」，即造作再有者为再有，「将有再有」是此的戒，故为再有性的。即与喜贪俱，与喜贪一起在意义上达到同一性，这是所说的意思。即于任何任何自体生起处，于彼彼处随喜。「即」是语助词，其义为「那是什么」。欲爱、有爱、无有爱，这些将在缘起的解释中显现。于此，应知这三种以生起苦谛的意义而归于一体，被说为苦集圣谛。
Ayaṃ samudayaniddese nayo. · 此为集分别的方法
Nirodhaniddesakathā灭分别论
§554
Dukkhanirodhaniddese yo tassāyeva taṇhāyātiādinā nayena samudayanirodho vutto, so kasmāti ce? Samudayanirodhena dukkhanirodho. Samudayanirodhena hi dukkhaṃ nirujjhati, na aññathā. Tenāha –
于苦灭的解释中，以「即那渴爱」等方式所说的集的灭，为何如此？因集的灭而有苦的灭。确实因集的灭而苦灭，非以其他方式。因此说——
‘‘Yathāpi mūle anupaddave daḷhe,
「犹如根未受损且坚固，
Chinnopi rukkho punadeva rūhati;
被砍之树仍会再生长；
Evampi taṇhānusaye anūhate,
如是若渴爱随眠未根除，
Nibbattatī dukkhamidaṃ punappuna’’nti. (dha. pa. 338);
此苦会一再地生起。」(法句338)
Iti yasmā samudayanirodheneva dukkhaṃ nirujjhati, tasmā bhagavā dukkhanirodhaṃ desento samudayanirodheneva desesi. Sīhasamānavuttino hi tathāgatā. Te dukkhaṃ nirodhentā dukkhanirodhañca desentā hetumhi paṭipajjanti, na phale. Suvānavuttino pana titthiyā. Te dukkhaṃ nirodhentā dukkhanirodhañca desentā attakilamathānuyogadesanādīhi phale paṭipajjanti, na hetumhīti. Evaṃ tāva dukkhanirodhassa samudayanirodhavasena desanāya payojanaṃ veditabbaṃ.
如是，因为苦唯以集的灭而灭，因此世尊在教导苦灭时，唯以集的灭而教导。诸如来确实是狮子说法者。他们在灭苦及教导苦灭时，依于因而行，不依于果。然而诸外道是狗说法者。他们在灭苦及教导苦灭时，以自我折磨行等的教导，依于果而行，不依于因。如是首先应知苦灭以集的灭之方式教导的目的。
§555
Ayaṃ panattho – ti tassā ‘‘ponobbhavikā’’ti vatvā kāmataṇhādivasena vibhattataṇhāya. vuccati maggo. ‘‘Virāgā vimuccatī’’ti (ma. ni. 1.245; saṃ. ni. 3.14) hi vuttaṃ. Virāgena nirodho virāganirodho. Anusayasamugghātato aseso virāganirodho . Atha vā ti pahānaṃ vuccati, tasmā aseso virāgo aseso nirodhoti evampettha yojanā daṭṭhabbā. Atthato pana sabbāneva etāni nibbānassa vevacanāni. Paramatthato hi dukkhanirodho ariyasaccanti nibbānaṃ vuccati. Yasmā pana taṃ āgamma taṇhā virajjati ceva nirujjhati ca, tasmā virāgoti ca nirodhoti ca vuccati. Yasmā ca tadeva āgamma tassā cāgādayo honti, kāmaguṇālayesu cettha ekopi ālayo natthi, tasmā ‘‘cāgo paṭinissaggo mutti anālayo’’ti vuccati.
此义是——说了「再生的」之后，以欲爱等方式分别论的渴爱，被称为道。因为已说「以离贪而解脱」(中部1.245;相应部3.14)。以离贪而灭，即离贪灭。由于根除随眠，故为无余离贪灭。或者，舍弃被称为，因此应见此处的连结为「无余离贪，无余灭」。然而就义理而言，这一切都是涅槃的同义词。因为就胜义而言，苦灭圣谛被称为涅槃。然而因为依于彼，渴爱离贪且灭，因此被称为离贪及灭。又因为依于彼本身，有彼之舍弃等，在此欲的功德与住处中，连一个住处也没有，因此被称为「舍弃、放弃、解脱、无住处」。
§556
Tayidaṃ santilakkhaṇaṃ, accutirasaṃ, assāsakaraṇarasaṃ vā, animittapaccupaṭṭhānaṃ, nippapañcapaccupaṭṭhānaṃ vā.
彼以寂静为相，以不动为味，或以令安心为味，以无相为现起，或以无戏论为现起。
Nibbānakathā涅槃论
§557
Nattheva nibbānaṃ, sasavisāṇaṃ viya anupalabbhanīyatoti ce? Na, upāyena upalabbhanīyato. Upalabbhati hi taṃ tadanurūpapaṭipattisaṅkhātena upāyena, cetopariyañāṇena paresaṃ lokuttaracittaṃ viya, tasmā ‘‘anupalabbhanīyato natthī’’ti na vattabbaṃ. Na hi ‘‘yaṃ bālaputhujjanā na upalabhanti, taṃ natthī’’ti vattabbaṃ.
若说「涅槃不存在，如兔角般不可得」？不然，因为以方便可得。确实，彼以称为与彼相应的行道之方便而可得，如以他心智而得他人的出世间心，因此不应说「因为不可得故不存在」。确实不应说「愚痴凡夫所不能得者即不存在」。
§558
Apica nibbānaṃ natthīti na vattabbaṃ, kasmā? Paṭipattiyā vañjhabhāvāpajjanato. Asati hi nibbāne sammādiṭṭhipurejavāya sīlādikhandhattayasaṅgahāya sammāpaṭipattiyā vañjhabhāvo āpajjati. Na cāyaṃ vañjhā, nibbānapāpanatoti. Na paṭipattiyā vañjhabhāvāpatti, abhāvapāpakattāti ce. Na, atītānāgatābhāvepi nibbānapattiyā abhāvato. Vattamānānampi abhāvo nibbānanti ce. Na, tesaṃ abhāvāsambhavato, abhāve ca avattamānabhāvāpajjanato, vattamānakkhandhanissitamaggakkhaṇe ca sopādisesanibbānadhātuppattiyā abhāvadosato. Tadā kilesānaṃ avattamānattā na dosoti ce. Na, ariyamaggassa niratthakabhāvāpajjanato. Evañhi sati ariyamaggakkhaṇato pubbepi kilesā na santīti ariyamaggassa niratthakabhāvo āpajjati. Tasmā akāraṇametaṃ.
再者,不应说「涅槃不存在」,为何?因为会陷入修行的无果。因为若无涅槃,则以正见为首的戒等三蕴所摄的正修行会陷入无果。而此修行并非无果,因为能达到涅槃。若谓「不会陷入修行的无果,因为无有之故」。不然,因为即使在过去未来不存在,也有涅槃的证得。若谓「现在诸法的不存在即是涅槃」。不然,因为它们的不存在须跋,而且在不存在时会陷入非现在的状态,并且在现在蕴所依的道刹那有有余涅槃界的生起,故有不存在的过失。若谓「彼时因烦恼不现在故无过失」。不然,因为会陷入圣道的无意义。如此的话,在圣道刹那之前烦恼也不存在,故圣道会陷入无意义。因此这是无因的。
§559
‘‘Yo kho, āvuso, rāgakkhayo’’tiādivacanato (saṃ. ni. 4.315) ‘‘khayo nibbāna’’nti ce. Na, arahattassāpi khayamattāpajjanato. Tampi hi ‘‘yo kho, āvuso , rāgakkhayo’’tiādinā (sa. ni. 4.315) nayena niddiṭṭhaṃ. Kiñca bhiyyo nibbānassa ittarakālādippattidosato. Evañhi sati nibbānaṃ ittarakālaṃ, saṅkhatalakkhaṇaṃ, sammāvāyāmanirapekkhādhigamanīyabhāvañca āpajjati. Saṅkhatalakkhaṇattāyeva ca saṅkhatapariyāpannaṃ, saṅkhatapariyāpannattā rāgādīhi aggīhi ādittaṃ, ādittattā dukkhañcātipi āpajjati. Yasmā khayā paṭṭhāya na bhiyyo pavatti nāma hoti, tassa nibbānabhāvato na dosoti ce. Na, tādisassa khayassa abhāvato. Bhāvepi cassa vuttappakāradosānativattanato, ariyamaggassa ca nibbānabhāvāpajjanato. Ariyamaggo hi dose khīṇeti, tasmā khayoti vuccati. Tato ca paṭṭhāya na bhiyyo dosānaṃ pavattīti.
若谓「因为『诸友,贪的灭尽』等语句,故灭尽即是涅槃」。不然,因为阿拉汉果也会陷入仅是灭尽。因为它也以『诸友,贪的灭尽』等方式被说示。而且更有涅槃在其他时获得的过失。如此的话,涅槃会陷入是其他时、三十二相、不依赖正精进而可获得的状态。而且正因为三十二相性故被有为所摄,因被有为所摄故被贪等火所燃烧,因被燃烧故也陷入是苦。若谓「因为从灭尽开始不再有生起,故它是涅槃,无过失」。不然,因为无有那样的灭尽。即使有,也不能超越所说方式的过失,而且圣道会陷入是涅槃。因为圣道灭尽诸过失,因此被称为灭尽。而且从那以后不再有诸过失的生起。
Anuppattinirodhasaṅkhātassa pana khayassa pariyāyena upanissayattā, yassa upanissayo hoti tadupacārena ‘‘khayo’’ti vuttaṃ. Sarūpeneva kasmā na vuttanti ce. Atisukhumattā. Atisukhumatā cassa bhagavato apposukkabhāvāvahanato, ariyena cakkhunā passitabbato ca siddhāti.
然而,因为称为无生起之灭的灭尽是方便的近依,故以其近依之名被称为「灭尽」。若谓「为何不以自相说」?因为极微细。而且它的极微细性因为能带来世尊的无事性,以及应以圣眼所见故成立。
§560
Tayidaṃ maggasamaṅginā pattabbato purimakoṭiyā abhāvato . Maggabhāve bhāvato na appabhavanti ce. Na, maggena anuppādanīyato. Pattabbameva hetaṃ maggena, na uppādetabbaṃ. Tasmā appabhavameva. Appabhavattā . Pabhavajarāmaraṇānaṃ abhāvato .
因为那应由具足道者所证得,故在前际不存在。若谓「因为在道存在时存在,故非无生」。不然,因为不应由道所生起。这确实应由道所证得,非应被生起。因此确实是无生。因为无生故,无有生、老、死。
Nibbānasseva aṇuādīnampi niccabhāvāpattīti ce. Na, hetuno abhāvā. Nibbānassa niccattā te niccāti ce. Na, hetulakkhaṇassa anupapattito. Niccā uppādādīnaṃ abhāvato nibbānaṃ viyāti ce. Na, aṇuādīnaṃ asiddhattā.
若谓「涅槃的常性也会陷入微尘等的常性」。不然,因为无因。若谓「因涅槃的常性,它们是常」。不然,因为因相不成立。若谓「因常故无生起等,如涅槃」。不然,因为微尘等不成立。
§561
Yathāvuttayuttisabbhāvato pana idameva niccaṃ, rūpasabhāvātikkamato . Buddhādīnaṃ niṭṭhāya visesābhāvato . Yena bhāvanāya pattaṃ, tassa kilesavūpasamaṃ, upādisesañca upādāya paññāpanīyattā saha upādisesena paññāpiyatīti . Yo cassa samudayappahānena upahatāyatikammaphalassa carimacittato ca uddhaṃ pavattikhandhānaṃ anuppādanato, uppannānañca antaradhānato upādisesābhāvo , taṃ upādāya paññāpanīyato natthi ettha upādisesoti .
然而,因为具有如所说的理由,唯此是常,因为超越色自性。因为诸佛等究竟后无差别。因为以何修习而证得,它的烦恼寂止及有余,因为应依有余而施设,故与有余一起被施设。而且它的有余的不存在,因为以灭除集而破坏业果的所依,以及从最后心以后不生起相续诸蕴,以及已生起者的消失,因为应依那而施设,故此处无有余。
Asithilaparakkamasiddhena ñāṇavisesena adhigamanīyato, sabbaññuvacanato ca paramatthena sabhāvato nibbānaṃ nāvijjamānaṃ. Vuttañhetaṃ ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti.
因为应以不松懈精进所成就的智殊胜而证得,以及因一切知者之语,故涅槃在胜义上以自性存在而非不存在。因为已说「诸比库,有不生、不成、不作、无为」。
Idaṃ dukkhanirodhaniddese vinicchayakathāmukhaṃ. · 此为苦灭分别的抉择论之门
Magganiddesakathā道分别论
§562
Dukkhanirodhagāminipaṭipadāniddese vuttā pana aṭṭha dhammā kāmaṃ khandhaniddesepi atthato pakāsitāyeva, idha pana nesaṃ ekakkhaṇe pavattamānānaṃ visesāvabodhanatthaṃ vadāma. Saṅkhepato hi catusaccapaṭivedhāya paṭipannassa yogino nibbānārammaṇaṃ avijjānusayasamugghātakaṃ paññācakkhu . Sā sammā dassanalakkhaṇā, dhātuppakāsanarasā, avijjandhakāraviddhaṃsanapaccupaṭṭhānā. Tathā sampannadiṭṭhino taṃsampayuttaṃ micchāsaṅkappanighātakaṃ cetaso nibbānapadābhiniropanaṃ . So sammā cittābhiniropanalakkhaṇo, appanāraso, micchāsaṅkappappahānapaccupaṭṭhāno.
然而,在苦灭道圣谛的分别论中所说的八法,虽然在蕴的分别论中也已在义理上显示,但此处为了特别了知它们在一刹那生起,我们说。简要地说,对于为了通达四圣谛而修行的瑜伽者,以涅槃为所缘、能根除无明随眠的慧眼。它以正见为相,以显示界为味,以破除无明黑暗为现起。如此具足正见者的与之相应的、能击破邪思惟的心向涅槃足处的安立。它以正确安立心为相,以安止为味,以舍断邪思惟为现起。
Tathā passato vitakkayato ca taṃsampayuttāva vacīduccaritasamugghātikā micchāvācāya virati nāma. Sā pariggahalakkhaṇā, viramaṇarasā, micchāvācāppahānapaccupaṭṭhānā. Tathā viramato taṃsampayuttāva micchākammantasamucchedikā pāṇātipātādivirati nāma. So samuṭṭhāpanalakkhaṇo, viramaṇaraso, micchākammantappahānapaccupaṭṭhāno. Yā panassa tesaṃ sammāvācākammantānaṃ visuddhibhūtā taṃsampayuttāva kuhanādiupacchedikā micchājīvavirati, so nāma. So vodānalakkhaṇo, ñāyājīvapavattiraso, micchājīvappahānapaccupaṭṭhāno.
如此见、如此思惟者,与彼相应的、断除语恶行的正语离,名为邪语之离。它以把持为相,以离为味,以舍断邪语为现起。如此离者,与彼相应的、断除邪业的杀生等离,名为正业。它以生起为相,以离为味,以舍断邪业为现起。而对于他,那些正语、正业的清净所成的、与彼相应的、断除诡诈等的邪命离,名为正命。它以净化为相,以如法生活之行为味,以舍断邪命为现起。
Athassa yo tassā sammāvācākammantājīvasaṅkhātāya sīlabhūmiyaṃ patiṭṭhitassa tadanurūpo taṃsampayuttova kosajjasamucchedako vīriyārambho, esa nāma. So paggahalakkhaṇo, anuppannaakusalānuppādanādiraso, micchāvāyāmappahānapaccupaṭṭhāno. Tassevaṃ vāyamato taṃsampayuttova micchāsativiniddhunano cetaso asammoso nāma. Sā upaṭṭhānalakkhaṇā, asammussanarasā, micchāsatippahānapaccupaṭṭhānā. Evaṃ anuttarāya satiyā saṃrakkhiyamānacittassa taṃsampayuttāva micchāsamādhividdhaṃsikā cittekaggatā nāma. So avikkhepalakkhaṇo, samādhānaraso, micchāsamādhippahānapaccupaṭṭhānoti. Ayaṃ dukkhanirodhagāminipaṭipadāniddese nayo. Evamettha jātiādīnaṃ vinicchayo veditabbo.
其次,对于他,安住于称为正语、正业、正命的戒地者,与彼相应的、断除懈怠的精进策励,名为正精进。它以策励为相,以未生之不善令不生等为味,以舍断邪精进为现起。如此精进者,与彼相应的、驱除邪念的心不散乱,名为正念。它以现起为相,以不散乱为味,以舍断邪念为现起。如此以无上之念守护心者,与彼相应的、破坏邪定的心一境性,名为正定。它以不散乱为相,以等持为味,以舍断邪定为现起。这是苦灭道圣谛分别论的方法。如此应知此处生等的抉择。
§563
ti saccañāṇassa kiccatopi vinicchayo veditabbo. Duvidhaṃ hi saccañāṇaṃ – anubodhañāṇaṃ paṭivedhañāṇañca. Tattha anubodhañāṇaṃ lokiyaṃ anussavādivasena nirodhe magge ca pavattati. Paṭivedhañāṇaṃ lokuttaraṃ nirodhamārammaṇaṃ katvā kiccato cattāri saccāni paṭivijjhati. Yathāha – ‘‘yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī’’ti (saṃ. ni. 5.1100) sabbaṃ vattabbaṃ. Taṃ panassa kiccaṃ ñāṇadassanavisuddhiyaṃ āvibhavissati.
应知谛智的作用之抉择。谛智有二种:随觉智与通达智。其中,随觉智是世间的,以传闻等方式于灭、道转起。通达智是出世间的,以灭为所缘,从作用上通达四谛。如所说:「诸比库!凡见苦者,他亦见苦集,亦见苦灭,亦见导至苦灭之道」,一切应说。而其作用将在智见清净中显现。
Yaṃ panetaṃ lokiyaṃ, tattha dukkhañāṇaṃ pariyuṭṭhānābhibhavavasena pavattamānaṃ sakkāyadiṭṭhiṃ nivatteti. Samudayañāṇaṃ ucchedadiṭṭhiṃ. Nirodhañāṇaṃ sassatadiṭṭhiṃ. Maggañāṇaṃ akiriyadiṭṭhiṃ. Dukkhañāṇaṃ vā dhuvasubhasukhattabhāvavirahitesu khandhesu dhuvasubhasukhattabhāvasaññāsaṅkhātaṃ phale vippaṭipattiṃ. Samudayañāṇaṃ issarapadhānakālasabhāvādīhi loko pavattatīti akāraṇe kāraṇābhimānappavattaṃ hetumhi vippaṭipattiṃ. Nirodhañāṇaṃ arūpalokalokathūpikādīsu apavaggagāhabhūtaṃ nirodhe vippaṭipattiṃ. Maggañāṇaṃ kāmasukhallikaattakilamathānuyogappabhede avisuddhimagge visuddhimaggagāhavasena pavattaṃ upāye vippaṭipattiṃ nivatteti. Tenetaṃ vuccati –
而此世间智中,苦智以遍满、制伏之方式转起,令有身见还灭。集智令断见还灭。灭智令常见还灭。道智令无作见还灭。或者,苦智令于离常、乐、净、我性的诸蕴中,称为常、乐、净、我性想的果之颠倒还灭。集智令于非因中因慢之转起——即「世间由自在、主因、时、自性等转起」——的因之颠倒还灭。灭智令于无色界、世间、塔等中执取解脱的灭之颠倒还灭。道智令于欲乐耽溺与自苦行二边、不清净道中执取清净道之方式转起的方便之颠倒还灭。因此说:
‘‘Loke lokappabhave, lokatthagame sive ca tadupāye;
「于世间、世间之生起、世间之灭尽及导至彼之方便;
Sammuyhati tāva naro, na vijānāti yāva saccānī’’ti.
人迷惑至此,不了知诸谛。」
Evamettha ñāṇakiccatopi vinicchayo veditabbo.
如此应知此处从智之作用的抉择。
§564
ti dukkhasaccasmiṃ hi ṭhapetvā taṇhañceva anāsavadhamme ca sesā sabbadhammā antogadhā. Samudayasacce chattiṃsa taṇhāvicaritāni. Nirodhasaccaṃ asammissaṃ. Maggasacce sammādiṭṭhimukhena vīmaṃsiddhipādapaññindriyapaññābaladhammavicayasambojjhaṅgāni. Sammāsaṅkappāpadesena tayo nekkhammavitakkādayo. Sammāvācāpadesena cattāri vacīsucaritāni . Sammākammantāpadesena tīṇi kāyasucaritāni. Sammājīvamukhena appicchatā santuṭṭhitā ca. Sabbesaṃyeva vā etesaṃ sammāvācākammantājīvānaṃ ariyakantasīlattā ariyakantasīlassa ca saddhāhatthena paṭiggahetabbattā tesaṃ atthitāya atthibhāvato saddhindriyasaddhābalachandiddhipādā. Sammāvāyāmāpadesena catubbidhasammappadhānavīriyindriyavīriyabalavīriyasambojjhaṅgāni. Sammāsatiapadesena catubbidhasatipaṭṭhānasatindriyasatibalasatisambojjhaṅgāni. Sammāsamādhiapadesena savitakkasavicārādayo tayo samādhī cittasamādhi samādhindriyasamādhibalapītipassaddhisamādhiupekkhāsambojjhaṅgāni antogadhānīti evamettha antogadhānaṃ pabhedatopi vinicchayo veditabbo.
于苦谛中,除了渴爱及无漏法外,其余一切法皆含摄其中。于集谛中,三十六种渴爱行。灭谛不混杂。于道谛中,以正见为首的维玛西神足、慧根、慧力、择法觉支。以正思惟为名的三种出离寻等。以正语为名的四种语善行。以正业为名的三种身善行。以正命为首的少欲、知足。或者,由于这一切正语、正业、正命皆是圣所喜戒,而圣所喜戒应以信手受持,由于它们的存在而有存在性,故信根、信力、欲神足。以正精进为名的四种正勤、精进根、精进力、精进觉支。以正念为名的四种须跋、念根、念力、念觉支。以正定为名的有寻有伺等三种定、心定、定根、定力、喜、轻安、定、舍觉支皆含摄其中。如此应知此处从含摄的分别论之抉择。
§565
ti bhāro viya hi dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanupāyo viya maggasaccaṃ. Rogo viya ca dukkhasaccaṃ, roganidānamiva samudayasaccaṃ, rogavūpasamo viya nirodhasaccaṃ, bhesajjamiva maggasaccaṃ. Dubbhikkhamiva vā dukkhasaccaṃ, dubbuṭṭhi viya samudayasaccaṃ, subhikkhamiva nirodhasaccaṃ, suvuṭṭhi viya maggasaccaṃ. Apica verī-veramūla-verasamugghāta-verasamugghātupāyehi, visarukkha-rukkhamūla-mūlupaccheda-tadupacchedupāyehi, bhaya-bhayamūla-nibbhaya-tadadhigamupāyehi, orimatīra-mahoghapārimatīra-taṃsampāpakavāyāmehi ca yojetvāpetāni upamāto veditabbānīti evamettha upamāto vinicchayo veditabbo.
如负担一般,应见苦谛;如取负担一般,集谛;如放下负担一般,灭谛;如放下负担的方法一般,道谛。如疾病一般,苦谛;如疾病之因一般,集谛;如疾病的平息一般,灭谛;如药一般,道谛。或如饥荒一般,苦谛;如恶雨一般,集谛;如丰收一般,灭谛;如好雨一般,道谛。又,以怨敌、怨敌之根、怨敌的根除、根除怨敌的方法;以毒树、树根、根的切断、切断彼的方法;以怖畏、怖畏之根、无畏、达到彼的方法;以此岸、大瀑流、彼岸、到达彼的努力来连结,这些应以譬喻来了知。如此,在此应以譬喻来了知决定。
§566
ti atthi cettha dukkhaṃ na ariyasaccaṃ, atthi ariyasaccaṃ na dukkhaṃ, atthi dukkhañceva ariyasaccañca, atthi neva dukkhaṃ na ariyasaccaṃ. Esa nayo samudayādīsu. Tattha maggasampayuttā dhammā sāmaññaphalāni ca ‘‘yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15) vacanato saṅkhāradukkhatāya dukkhaṃ, na ariyasaccaṃ. Nirodho ariyasaccaṃ, na dukkhaṃ. Itaraṃ pana ariyasaccadvayaṃ siyā dukkhaṃ aniccato, na pana yassa pariññāya bhagavati brahmacariyaṃ vussati tathattena. Sabbākārena pana upādānakkhandhapañcakaṃ dukkhañceva ariyasaccañca aññatra taṇhāya. Maggasampayuttā dhammā sāmaññaphalāni ca yassa pariññatthaṃ bhagavati brahmacariyaṃ vussati tathattena neva dukkhaṃ na ariyasaccaṃ. Evaṃ samudayādīsupi yathāyogaṃ yojetvā catukkatopettha vinicchayo veditabbo.
在此,有苦而非圣谛,有圣谛而非苦,有既是苦又是圣谛,有既非苦亦非圣谛。此方法于集等亦同。其中,道相应诸法与沙门果,依「凡无常者即是苦」之语,以行苦性而为苦,非圣谛。灭是圣谛,非苦。然而其余二圣谛,可能因无常而为苦,但非以为了遍知彼而于世尊处修梵行的那种性质。然而,一切行相的五取蕴,除了渴爱之外,既是苦又是圣谛。道相应诸法与沙门果,以为了遍知彼而于世尊处修梵行的那种性质,既非苦亦非圣谛。如此,于集等亦应如理连结,在此应以四句来了知决定。
§567
Suññatekavidhādīhītiettha tāva paramatthena hi sabbāneva saccāni vedakakārakanibbutagamakābhāvato suññānīti veditabbāni. Tenetaṃ vuccati –
以空、一种等,在此,首先,以胜义而言,一切诸谛因无体验者、作者、寂灭者、行者之故,应知为空。因此说:
‘‘Dukkhameva hi, na koci dukkhito;
「只有苦,无受苦者;
Kārako na, kiriyāva vijjati.
无作者,只有作业存在。
Atthi nibbuti, na nibbuto pumā;
有寂灭,无寂灭之人;
Maggamatthi, gamako na vijjatī’’ti.
有道,无行者存在。」
Atha vā,
Atha vā,
Dhuvasubhasukhattasuññaṃ, purimadvayamattasuññamamatapadaṃ;
空于常、净、乐、我,前二者空于我,不死之境;
Dhuvasukhaattavirahito, maggoiti suññatā tesu.
常、乐、我远离,道即是空于彼等。
Nirodhasuññāni vā tīṇi, nirodho ca sesattayasuñño. Phalasuñño vā ettha hetu samudaye dukkhassābhāvato, magge ca nirodhassa, na phalena sagabbho pakativādīnaṃ pakati viya. Hetusuññañca phalaṃ dukkhasamudayānaṃ nirodhamaggānañca asamavāyā, na hetusamavetaṃ hetuphalaṃ samavāyavādīnaṃ dviaṇukādi viya. Tenetaṃ vuccati –
或者三者空于灭,灭亦空于其余三者。或者此处果空于因,因为苦不存在于集中,道中亦无灭,不像主张本性者所说的本性那样,果与本性相应。果空于因,因为苦、集、灭、道不相合,不像主张和合者所说的因果和合,如二微尘等。因此说——
‘‘Tayamidha nirodhasuññaṃ, tayena tenāpi nibbuti suññā;
「此三者空于灭,彼三者亦空于涅槃;因空于果,果亦空于彼因。」
Suñño phalena hetu, phalampi taṃhetunā suñña’’nti.
「因空于果,果亦空于彼因。」
Evaṃ tāva suññato vinicchayo veditabbo. · 应当如此了知空性的决定。
Ekavidhādivinicchayakathā一种等决择论
§568
ti sabbameva cettha dukkhaṃ ekavidhaṃ pavattibhāvato. Duvidhaṃ nāmarūpato. Tividhaṃ kāmarūpārūpūpapattibhavabhedato. Catubbidhaṃ catuāhārabhedato. Pañcavidhaṃ pañcupādānakkhandhabhedato.
此处一切苦皆为一种,因为是流转之法。二种,因为名色。三种,因为欲有、色有、无色有生起之有的差别。四种,因为四食的差别。五种,因为五取蕴的差别。
Samudayopi ekavidho pavattakabhāvato. Duvidho diṭṭhisampayuttāsampayuttato. Tividho kāmabhavavibhavataṇhābhedato. Catubbidho catumaggappaheyyato. Pañcavidho rūpābhinandanādibhedato. Chabbidho chataṇhākāyabhedato.
集亦为一种,因为是流转因之法。二种,因为与见相应与不相应。三种,因为欲爱、有爱、无有爱的差别。四种,因为四道所应断。五种,因为色欢喜等的差别。六种,因为六爱身的差别。
Nirodhopi ekavidho asaṅkhatadhātubhāvato. Pariyāyena pana duvidho saupādisesaanupādisesabhedato. Tividho bhavattayavūpasamato. Catubbidho catumaggādhigamanīyato. Pañcavidho pañcābhinandanavūpasamato. Chabbidho chataṇhākāyakkhayabhedato.
灭亦为一种,因为是无为界之法。但依方便说为二种,因为有余依与无余依的差别。三种,因为三有寂止。四种,因为四道所应证得。五种,因为五欢喜寂止。六种,因为六爱身灭尽的差别。
Maggopi ekavidho bhāvetabbato. Duvidho samathavipassanābhedato, dassanabhāvanābhedato vā. Tividho khandhattayabhedato. Ayañhi sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito. Yathāha –
道亦为一种,因为应修习。二种,因为止观的差别,或因为见与修的差别。三种,因为三蕴的差别。此道因有部分,如城邑以国土摄受,由无部分的三蕴所摄。如所说——
‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā, tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo, ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462).
「具寿韦萨咖,并非以圣八支道摄三蕴,具寿韦萨咖,而是以三蕴摄圣八支道。具寿韦萨咖,凡正语、正业、正命,这些法被戒蕴所摄。凡正精进、正念、正定,这些法被定蕴所摄。凡正见、正思惟,这些法被慧蕴所摄。」
Ettha hi sammāvācādayo tayo sīlameva, tasmā te sajātito sīlakkhandhena saṅgahitā. Kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena niddeso kato, attho pana karaṇavaseneva veditabbo. Sammāvāyāmādīsu pana tīsu samādhi attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ na sakkoti, vīriye pana paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro hutvā sakkoti.
于此,正语等三者只是戒,因此它们以同类被戒蕴所摄。虽然在圣典中以地格说为戒蕴,但义理应以具格来理解。然而在正精进等三者中,定以其自性法不能以一境性导向所缘,但当精进完成策励作用、念完成不忘失作用时,得到帮助后就能够。
Tatrāyaṃ upamā – yathā hi nakkhattaṃ kīḷissāmāti uyyānaṃ paviṭṭhesu tīsu sahāyesu eko supupphitaṃ campakarukkhaṃ disvā hatthaṃ ukkhipitvā gahetumpi na sakkuṇeyya. Athassa dutiyo onamitvā piṭṭhiṃ dadeyya, so tassa piṭṭhiyaṃ ṭhatvāpi kampamāno gahetuṃ na sakkuṇeyya. Athassa itaro aṃsakūṭaṃ upanāmeyya. So ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha yathāruci pupphāni ocinitvā piḷandhitvā nakkhattaṃ kīḷeyya. Evaṃsampadamidaṃ daṭṭhabbaṃ.
于此有此譬喻——譬如三位朋友进入园林想要游玩,其中一人见到开满花的占巴咖树,举手也不能取得。然后他的第二位朋友弯下背给他,他站在其背上摇晃着也不能取得。然后另一位朋友伸出肩膀给他。他站在一人的背上,抓住一人的肩膀,随意采摘花朵编成花环后游玩。应如此相应地看待此事。
Ekato uyyānaṃ paviṭṭhā tayo sahāyā viya hi ekato jātā sammāvāyāmādayo tayo dhammā. Supupphitacampako viya ārammaṇaṃ. Hatthaṃ ukkhipitvāpi gahetuṃ asakkonto viya attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ asakkonto samādhi. Piṭṭhiṃ datvā onatasahāyo viya vāyāmo. Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati. Yathā tesu ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha itaro yathāruci pupphaṃ gahetuṃ sakkoti, evameva vīriye paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro samādhi sakkoti ārammaṇe ekaggabhāvena appetuṃ. Tasmā samādhiyevettha sajātito samādhikkhandhena saṅgahito, vāyāmasatiyo pana kiriyato saṅgahitā honti.
如同一起进入园林的三位朋友,正精进等三法一起生起。所缘如同开满花的占巴咖树。如同举手也不能取得者,定以其自性法不能以一境性导向所缘。精进如同弯背的朋友。念如同伸出肩膀站立的朋友。如同其中一人站在一人的背上,抓住一人的肩膀,另一人能随意取得花朵,同样地,当精进完成策励作用、念完成不忘失作用时,定得到帮助后能以一境性导向所缘。因此,于此定本身以同类被定蕴所摄,而精进与念则以作用被摄。
Sammādiṭṭhisammāsaṅkappesupi paññā attano dhammatāya aniccaṃ dukkhamanattāti ārammaṇaṃ nicchetuṃ na sakkoti. Vitakke pana ākoṭetvā ākoṭetvā dente sakkoti. Kathaṃ? Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhutaleneva parivattetuṃ sakkoti. Aṅgulipabbehi pana parivattetvā parivattetvā ito cito ca oloketuṃ sakkoti, evameva na paññā attano dhammatāya aniccādivasena ārammaṇaṃ nicchetuṃ sakkoti. Abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāyādāya dinnameva nicchetuṃ sakkoti. Tasmā idhāpi sammādiṭṭhiyeva sajātito paññākkhandhena saṅgahitā, sammāsaṅkappo pana kiriyavasena saṅgahito hoti.
在正见与正思惟中,慧以其自性法不能决定所缘为无常、苦、无我。但当寻一再击打时就能够。如何?譬如金匠将一咖哈巴那放在手中,虽然想要观察所有部分,却不能仅以眼力转动。但以指节一再转动后,能从这边那边观察。同样地,慧以其自性法不能以无常等方式决定所缘。但当具有安置特相、击打与遍击作用的寻如同击打、如同转动般一再给予时,就能决定。因此,于此也是正见本身以同类被慧蕴所摄,而正思惟则以作用方式被摄。
Iti imehi tīhi khandhehi maggo saṅgahaṃ gacchati. Tena vuttaṃ ‘‘tividho khandhattayabhedato’’ti. Catubbidho sotāpattimaggādivaseneva.
如此,道以这三蕴被摄取。因此说「以三种,由三蕴之分」。以四种,只是依入流道等。
Apica sabbāneva saccāni ekavidhāni avitathattā, abhiññeyyattā vā. Duvidhāni lokiyalokuttarato, saṅkhatāsaṅkhatato vā. Tividhāni dassana-bhāvanāhi pahātabbato, appahātabbato ca. Catubbidhāni pariññeyyādibhedatoti evamettha ekavidhādīhi vinicchayo veditabbo.
再者,一切谛都是一种,因不虚妄,或因应遍知。二种,从世间与出世间,或从有为与无为。三种,从应以见与修所断,以及不应断。四种,从应遍知等之分。如此,于此应以一种等来了知抉择。
§569
ti sabbāneva saccāni aññamaññaṃ sabhāgāni avitathato attasuññato dukkarapaṭivedhato ca. Yathāha –
如此,一切谛彼此相似,因不虚妄、因空无我、因难以通达。如所说——
‘‘Taṃ kiṃ maññasi, ānanda, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā, yo vā dūratova sukhumena tāḷacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti? Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti. Tato kho te, ānanda, duppaṭivijjhataraṃ paṭivijjhanti. Ye idaṃ dukkhanti yathābhūtaṃ paṭivijjhanti…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ paṭivijjhantī’’ti (saṃ. ni. 5.1115).
「阿难,你认为如何?哪一个更难做或更难达成:从远处用细箭穿透棕榈叶孔,一次又一次不失误?还是用百分之一的毛发尖端穿透另一毛发尖端?」「尊者,这个确实更难做且更难达成:用百分之一的毛发尖端穿透另一毛发尖端。」「阿难,那些人穿透了比那更难穿透的。那些如实穿透『此是苦』者……(中略)……如实穿透『此是导至苦灭之道』者。」
Visabhāgāni salakkhaṇavavatthānato. Purimāni ca dve sabhāgāni duravagāhatthena gambhīrattā lokiyattā sāsavattā ca. Visabhāgāni phalahetubhedato pariññeyyappahātabbato ca. Pacchimānipi dve sabhāgāni gambhīrattena duravagāhattā lokuttarattā anāsavattā ca. Visabhāgāni visayavisayībhedato sacchikātabbabhāvetabbato ca. Paṭhamatatiyāni cāpi sabhāgāni phalāpadesato. Visabhāgāni saṅkhatāsaṅkhatato. Dutiyacatutthāni cāpi sabhāgāni hetuapadesato. Visabhāgāni ekantakusalākusalato. Paṭhamacatutthāni cāpi sabhāgāni saṅkhatato. Visabhāgāni lokiyalokuttarato. Dutiyatatiyāni cāpi sabhāgāni nevasekkhānāsekkhabhāvato. Visabhāgāni sārammaṇānārammaṇato.
从共相与自相的确定来说是相异的。前二者因难以通达的深奥性、世间性、有漏性而相同。因果与因的差别、应遍知与应断而相异。后二者也因深奥性的难以通达性、出世间性、无漏性而相同。因所缘与能缘的差别、应作证与应修习而相异。第一与第三也因果的指示而相同。因有为与无为而相异。第二与第四也因因的指示而相同。因决定善与不善而相异。第一与第四也因有为性而相同。因世间与出世间而相异。第二与第三也因非学非无学性而相同。因有所缘与无所缘而相异。
Iti evaṃ pakārehi, nayehi ca vicakkhaṇo;
如此以诸方式、诸方法,善巧者
Vijaññā ariyasaccānaṃ, sabhāgavisabhāgatanti.
应了知诸圣谛的相同与相异。
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