17. Paññābhūminiddeso17. 慧地之解说

447 段 · CSCD 巴利原典

Paṭiccasamuppādakathā缘起论

§570

Idāni ‘‘khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī’’ti evaṃ vuttesu imissā paññāya bhūmibhūtesu dhammesu yasmā paṭiccasamuppādoceva, ādisaddena saṅgahitā paṭiccasamuppannā dhammā ca avasesā honti, tasmā tesaṃ vaṇṇanākkamo anuppatto.

现在,在「蕴、处、界、根、谛、缘起等分别论的诸法是地」这样所说的,作为此慧之地的诸法中,因为缘起本身,以及由「等」字所摄的缘起所生诸法是其余的,所以对它们的解释次第已到达。

Tattha avijjādayo tāva dhammā ti veditabbā. Vuttañhetaṃ bhagavatā –

在此,首先应知无明等是法。因为世尊这样说——

‘‘Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo’’ti (saṃ. ni. 2.1).

「诸比库,什么是缘起?诸比库,以无明为缘而有行,以行为缘而有识,以识为缘而有名色,以名色为缘而有六处,以六处为缘而有触,以触为缘而有受,以受为缘而有渴爱,以渴爱为缘而有取,以取为缘而有有,以有为缘而有生,以生为缘而有老死、愁、悲、苦、忧、恼生起。如是有此整个苦蕴的集起。诸比库,这称为缘起。」

Jarāmaraṇādayo pana ti veditabbā. Vuttañhetaṃ bhagavatā –

然而应知老死等。因为世尊这样说——

‘‘Katame ca, bhikkhave, paṭiccasamuppannā dhammā? Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. Jāti, bhikkhave…pe… bhavo… upādānaṃ… taṇhā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā… avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā’’ti (saṃ. ni. 2.20).

「诸比库,什么是缘起所生诸法?诸比库,老死是无常、有为、缘起所生、灭尽法、衰灭法、离贪法、灭法。诸比库,生……(中略)……有……取……渴爱……受……触……六处……名色……识……行……诸比库,无明是无常、有为、缘起所生、灭尽法、衰灭法、离贪法、灭法。诸比库,这些称为缘起所生诸法。」

§571

Ayaṃ panettha saṅkhepo. ti paccayadhammā veditabbā. ti tehi tehi paccayehi nibbattadhammā. Kathamidaṃ jānitabbanti ce? Bhagavato vacanena. Bhagavatā hi paṭiccasamuppādapaṭiccasamuppannadhammadesanāsutte –

这里的简要是这样:「缘起」应知为缘法。「缘起所生」是由那些那些缘所生起的诸法。如何应知此?以世尊之语。因为世尊在缘起与缘起所生法开示经中——

‘‘Katamo ca, bhikkhave, paṭiccasamuppādo? Jātipaccayā, bhikkhave, jarāmaraṇaṃ, uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti, passathāti cāha. Jātipaccayā, bhikkhave, jarāmaraṇaṃ. Bhavapaccayā, bhikkhave, jāti…pe… avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṃ…pe… uttānīkaroti passathāti cāha. Avijjāpaccayā, bhikkhave, saṅkhārā. Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā. Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo’’ti (saṃ. ni. 2.20).

「诸比库,什么是缘起?诸比库,以生为缘而有老死,无论诸如来出现或诸如来不出现,此界住立、法住性、法决定性、此缘性。如来现正觉、现等至,现正觉、现等至后,宣说、教导、施设、建立、开显、分别论、阐明,并说『你们看』。诸比库,以生为缘而有老死。诸比库,以有为缘而有生……(中略)……诸比库,以无明为缘而有行,无论诸如来出现……(中略)……阐明,并说『你们看』。诸比库,以无明为缘而有行。诸比库,如是,在此的如性、不异性、不他性、此缘性。诸比库,这称为缘起。」

§572

Evaṃ paṭiccasamuppādaṃ desentena tathatādīhi vevacanehi paccayadhammāva paṭiccasamuppādoti vuttā. Tasmā jarāmaraṇādīnaṃ dhammānaṃ paccayalakkhaṇo paṭiccasamuppādo, dukkhānubandhanaraso, kummaggapaccupaṭṭhānoti veditabbo.

如此,以如性等的同义词开示缘起者,所说的缘起即是缘法。因此,应知老死等诸法的缘起,以缘为相,以随伴苦为味,以邪道为现起。

So panāyaṃ tehi tehi paccayehi anūnādhikeheva tassa tassa dhammassa sambhavato ti, sāmaggiṃ upagatesu paccayesu muhuttampi tato nibbattadhammānaṃ asambhavābhāvato ti, aññadhammapaccayehi aññadhammānuppattito ti, yathāvuttānaṃ etesaṃ jarāmaraṇādīnaṃ paccayato vā paccayasamūhato vā ti vutto.

而这个(缘起),由于以那些不多不少的诸缘,各各法的生起,因此,当诸缘和合时,从那里生起的诸法即使片刻也不会有不生起的情况,因此,由其他法之缘而有其他法的生起,因此,由于如所说的这些老死等的诸缘或诸缘的集合,如是说。

§573

Tatrāyaṃ vacanattho, imesaṃ paccayā idappaccayā. Idappaccayā eva . Idappaccayānaṃ vā samūho . Lakkhaṇaṃ panettha saddasatthato pariyesitabbaṃ.

在此,这个词义是:这些的诸缘是此缘。即是此缘。或者是诸此缘的集合。但在此,特相应从声论来探求。

§574

Keci pana paṭicca sammā ca titthiyaparikappitapakatipurisādikāraṇanirapekkho uppādo paṭiccasamuppādoti evaṃ uppādamattaṃ paṭiccasamuppādoti vadanti , taṃ na yujjati. Kasmā? Suttābhāvato, suttavirodhato, gambhīranayāsambhavato, saddabhedato ca. ‘‘Uppādamattaṃ paṭiccasamuppādo’’ti hi suttaṃ natthi. Taṃ ‘‘paṭiccasamuppādo’’ti ca vadantassa padesavihārasuttavirodho āpajjati. Kathaṃ? Bhagavato hi ‘‘atha kho bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsī’’ti (mahāva. 1) ādivacanato paṭiccasamuppādamanasikāro paṭhamābhisambuddhavihāro, padesavihāro ca tassekadesavihāro. Yathāha ‘‘yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsi’’nti (saṃ. ni. 5.11). Tatra ca paccayākāradassanena vihāsi, na uppādamattadassanenāti. Yathāha ‘‘so evaṃ pajānāmi micchādiṭṭhipaccayāpi vedayitaṃ sammādiṭṭhipaccayāpi vedayitaṃ micchāsaṅkappapaccayāpi vedayita’’nti (saṃ. ni. 5.11) sabbaṃ vitthāretabbaṃ. Evaṃ uppādamattaṃ ‘‘paṭiccasamuppādo’’ti vadantassa padesavihārasuttavirodho āpajjati. Tathā kaccānasuttavirodho.

然而,有些人说:「缘起」是「依止」和「正确」,不依赖外道所假想的本性、神我等因的生起,是缘起,如是,仅仅生起是缘起,那是不合理的。为什么?因为没有经文、与经相违、须跋有甚深的义理、以及词的差别。因为没有「仅仅生起是缘起」这样的经文。而且对说「缘起」者,会陷入与《部分住经》相违。如何?因为世尊说「那时,世尊在夜的初更,顺逆地作意缘起」等语,作意缘起是初正觉的住处,部分住是那个的一部分住。如所说「诸比库,我以初正觉时所住的住处,以其部分而住」。而且在那里,是以见诸缘的行相而住,不是以见仅仅生起而住。如所说「他如是了知:以邪见为缘的所受,以正见为缘的所受,以邪思惟为缘的所受」,一切应详说。如是,对说仅仅生起是「缘起」者,会陷入与《部分住经》相违。同样,与《咖吒亚那经》相违。

Kaccānasuttepi hi ‘‘lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hotī’’ti (saṃ. ni. 2.15) anulomapaṭiccasamuppādo lokapaccayato ‘‘lokasamudayo’’ti ucchedadiṭṭhisamugghātatthaṃ pakāsito, na uppādamattaṃ. Na hi uppādamattadassanena ucchedadiṭṭhiyā samugghāto hoti. Paccayānuparamadassanena pana hoti. Paccayānuparame phalānuparamatoti. Evaṃ uppādamattaṃ ‘‘paṭiccasamuppādo’’ti vadantassa kaccānasuttavirodhopi āpajjati.

因为在《咖吒亚那经》中也说「咖吒亚那,以正慧如实见世间集者,对于世间,不会有『无有』」,顺缘起由于世间之缘而称为「世间集」,为了根除断见而显示,不是仅仅生起。因为以见仅仅生起,不会根除断见。但以见诸缘不断而根除。诸缘不断故果不断。如是,对说仅仅生起是「缘起」者,也会陷入与《咖吒亚那经》相违。

ti vuttaṃ kho panetaṃ bhagavatā ‘‘gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso cā’’ti (dī. ni. 2.95; saṃ. ni. 2.60). Gambhīrattañca nāma catubbidhaṃ, taṃ parato vaṇṇayissāma. Taṃ uppādamatte natthi. Catubbidhanayapaṭimaṇḍitañcetaṃ paṭiccasamuppādaṃ vaṇṇayanti, tampi nayacatukkaṃ uppādamatte natthīti gambhīranayāsambhavatopi na uppādamattaṃ paṭiccasamuppādo.

而且,世尊说「阿难,这个缘起是甚深的,显现也甚深」。甚深性有四种,我们将在后面解释。那在仅仅生起中不存在。而且他们解释这个以四种义理庄严的缘起,那四种义理在仅仅生起中也不存在,因此,由于须跋有甚深的义理,仅仅生起不是缘起。

§575

ti paṭiccasaddo ca panāyaṃ samāne kattari pubbakāle payujjamāno atthasiddhikaro hoti. Seyyathidaṃ, ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (saṃ. ni. 2.43). Idha pana bhāvasādhanena uppādasaddena saddhiṃ payujjamāno samānassa kattu abhāvato saddabhedaṃ gacchati, na ca kiñci atthaṃ sādhetīti saddabhedatopi na uppādamattaṃ paṭiccasamuppādoti.

而且,这个「paṭicca」(依止)一词,在同作者、过去时使用时,能成就意义。例如「依止眼与诸色,生起眼识」。但在此,与表示存在的「uppāda」(生起)一词一起使用时,由于没有同一作者,会产生词的差别,不能成就任何意义,因此,由于词的差别,仅仅生起不是缘起。

Tattha siyā – ‘‘hoti-saddena saddhiṃ yojayissāma ‘paṭiccasamuppādo hotī’ti’’, taṃ na yuttaṃ. Kasmā? Yogābhāvato ceva, uppādassa ca uppādapattidosato. ‘‘Paṭiccasamuppādaṃ vo, bhikkhave, desessāmi. Katamo ca, bhikkhave, paṭiccasamuppādo…pe… ayaṃ vuccati, bhikkhave, paṭiccasamuppādo’’ti (saṃ. ni. 2.1). Imesu hi padesu ekenapi saddhiṃ hoti-saddo yogaṃ na gacchati, na ca uppādo hoti. Sace bhaveyya, uppādassāpi uppādo pāpuṇeyyāti.

在此,可能有人说:「我们将与『hoti』(是)一词连接,『缘起是』」,那不合理。为什么?因为没有连接,以及生起会有生起的过失。「诸比库,我将为你们说缘起。诸比库,什么是缘起?……诸比库,这称为缘起」。因为在这些句子中,与任何一个,「hoti」一词都不能连接,而且生起不是。如果是的话,生起也会得到生起。

§576

Yepi maññanti ‘‘idappaccayānaṃ bhāvo idappaccayatā, ca nāma yo ākāro avijjādīnaṃ saṅkhārādipātubhāve hetu, so. Tasmiñca saṅkhāravikāre paṭiccasamuppādasaññā’’ti, tesaṃ taṃ na yujjati. Kasmā? Avijjādīnaṃ hetuvacanato. Bhagavatā hi ‘‘tasmātiha, ānanda, eseva hetu, etaṃ nidānaṃ, esa samudayo, esa paccayo jarāmaraṇassa yadidaṃ jāti…pe… saṅkhārānaṃ, yadidaṃ avijjā’’ti (dī. ni. 2.98 ādayo) evaṃ avijjādayova hetūti vuttā, na tesaṃ vikāro. Tasmā ‘‘paṭiccasamuppādoti paccayadhammā veditabbā’’ti iti yaṃ taṃ vuttaṃ, taṃ sammā vuttanti veditabbaṃ.

那些认为「诸此缘的存在是此缘性,即无明等作为行等显现之因的行相。而且在那行的变化中有缘起之名」者,他们那样不合理。为什么?因为说无明等是因。因为世尊说「阿难,因此,这就是因、这是源、这是集、这是老死之缘,即是生……诸行的,即是无明」,如是说无明等就是因,不是它们的变化。因此,应知所说的「应知缘起即是诸缘法」,那是正确所说。

§577

Yā panettha ‘‘paṭiccasamuppādo’’ti imāya byañjanacchāyāya uppādoyevāyaṃ vuttoti saññā uppajjati, sā imassa padassa evamatthaṃ gahetvā vūpasametabbā. Bhagavatā hi,

然而,在此以「缘起」这个文字的外表,生起「这只是说生起」的想法,应当舍弃这种对此词义的理解。因为世尊说:

Dvedhā tato pavatte, dhammasamūhe yato idaṃ vacanaṃ;

「从那里有二种进行,从那法聚而有此语;那缘那从那,以果的表达方式如此说。」

Tappaccayo tatoyaṃ, phalopacārena iti vutto.

「那缘那从那,以果的表达方式如此说。」

Yo hi ayaṃ paccayatāya pavatto dhammasamūho, tattha paṭiccasamuppādoti idaṃ vacanaṃ dvidhā icchanti. So hi yasmā patīyamāno hitāya sukhāya ca saṃvattati, tasmā paccetumarahanti naṃ paṇḍitāti paṭicco. Uppajjamāno ca saha sammā ca uppajjati, na ekekato, nāpi ahetutoti samuppādo. Evaṃ paṭicco ca so samuppādo cāti paṭiccasamuppādo . Apica saha uppajjatīti samuppādo, paccayasāmaggiṃ pana paṭicca apaccakkhāyāti evampi paṭiccasamuppādo. Tassa cāyaṃ hetusamūho paccayoti tappaccayattā ayampi, yathā loke semhassa paccayo guḷo ti vuccati, yathā ca sāsane sukhappaccayo buddhānaṃ uppādo ‘‘sukho buddhānaṃ uppādo’’ti vuccati, tathā paṭiccasamuppādo icceva phalavohārena vuttoti veditabbo.

因为这个以缘性而进行的法聚,在此「缘起」这个语词,他们认为有二种意义。因为它被信解时导向利益与安乐,所以智者应当信解它,故为「paṭicca(缘)」。生起时与正确地一起生起,不是一个一个地,也不是无因的,故为「samuppāda(共起)」。如此「paṭicca(缘)」与「samuppāda(共起)」,故为「paṭiccasamuppāda(缘起)」。再者,一起生起故为「samuppāda(共起)」,然而缘于诸缘的和合而不拒绝,如此也是「paṭiccasamuppāda(缘起)」。而这个因聚为「paccaya(缘)」,因为是那缘,这也是如世间说「糖是痰的缘」,如在教法中说「诸佛的出现是乐的缘」为「诸佛的出现是乐」,如此应知「paṭiccasamuppāda(缘起)」是以果的表达方式而说。

§578

Atha vā,

Paṭimukhamitoti vutto, hetusamūho ayaṃ paṭiccoti;

「说为面对面,这因聚为缘;一起生起,如此说为共起。」

Sahite uppādeti ca, iti vutto so samuppādo.

「一起生起,如此说为共起。」

Yo hi esa saṅkhārādīnaṃ pātubhāvāya avijjādiekekahetusīsena niddiṭṭho hetusamūho, so sādhāraṇaphalanipphādakaṭṭhena avekallaṭṭhena ca sāmaggiaṅgānaṃ aññamaññena paṭimukhaṃ ito gatoti katvā paṭiccoti vuccati. Svāyaṃ sahiteyeva aññamaññaṃ avinibbhogavuttidhamme uppādetīti samuppādotipi vutto. Evampi paṭicco ca so samuppādo cāti paṭiccasamuppādo.

因为这个为了行等的显现,以无明等各各因为首而指出的因聚,以产生共同果的意义和以不完全的意义,诸和合支互相面对面地从此去,作为「paṭicca(缘)」而说。它一起使互相不分离而转起的法生起,故也说为「samuppāda(共起)」。如此也是「paṭicca(缘)」与「samuppāda(共起)」,故为「paṭiccasamuppāda(缘起)」。

§579

Aparo nayo –

另一种方法——

Paccayatā aññoññaṃ, paṭicca yasmā samaṃ saha ca dhamme;

因为依缘性，相互依赖，与诸法一起同时；

Ayamuppādeti tatopi, evamidha bhāsitā muninā.

此生起彼，如此在此被牟尼所说。

Avijjādisīsena niddiṭṭhapaccayesu hi ye paccayā yaṃ saṅkhārādikaṃ dhammaṃ uppādenti, na te aññamaññaṃ apaṭicca aññamaññavekalle sati uppādetuṃ samatthāti. Tasmā paṭicca samaṃ saha ca na ekekadesaṃ, nāpi pubbāparabhāvena ayaṃ paccayatā dhamme uppādetīti atthānusāravohārakusalena muninā evamidha bhāsitā, paṭiccasamuppādotveva bhāsitāti attho.

在以无明等为首所说的诸缘中，那些生起行等法的诸缘，不能不相互依赖，在相互分离时生起。因此，依赖、一起、同时，不是一个一个部分，也不是以前后的方式，此缘性生起诸法——以此义理随顺的表达方式善巧的牟尼在此如是说，即说为「缘起」之义。

§580

Evaṃ bhāsamānena ca,

如是说时，

Purimena sassatādīna, mabhāvo pacchimena ca padena;

以前句常见等的不存在，以后句；

Ucchedādivighāto, dvayena paridīpito ñāyo.

断见等的破除，以二者显示了道理。

ti paccayasāmaggiparidīpakena paṭiccapadena pavattidhammānaṃ paccayasāmaggiyaṃ āyattavuttittā sassatāhetuvisamahetuvasavattivādappabhedānaṃ sassatādīnaṃ abhāvo paridīpito hoti? Kiṃ hi sassatānaṃ, ahetuādivasena vā pavattānaṃ paccayasāmaggiyāti? ti dhammānaṃ uppādaparidīpakena samuppādapadena paccayasāmaggiyaṃ dhammānaṃ uppattito vihatā ucchedanatthikaakiriyavādāti ucchedādivighāto paridīpito hoti. Purimapurimapaccayavasena hi punappunaṃ uppajjamānesu dhammesu kuto ucchedo, natthikākiriyavādā cāti. ti sakalena paṭiccasamuppādavacanena tassā tassā paccayasāmaggiyā santatiṃ avicchinditvā tesaṃ tesaṃ dhammānaṃ sambhavato majjhimā paṭipadā, ‘‘so karoti so paṭisaṃvedeti, añño karoti añño paṭisaṃvedetī’’ti vādappahānaṃ, janapadaniruttiyā anabhiniveso, samaññāya anatidhāvananti ayaṃ ñāyo paridīpito hotīti ayaṃ tāva paṭiccasamuppādoti vacanamattassa attho.

以显示缘聚集的「缘」字，因为诸行法的存在依赖于缘聚集，显示了常见、无因论、不平等因论、自在论等常见等的不存在。为何？因为对于常见者，或以无因等方式而转起的，有何缘聚集？以显示诸法生起的「生」字，因为诸法从缘聚集而生起，破除了断见、虚无论、无作用论，显示了断见等的破除。因为依前前缘而一再生起的诸法，何来断见、虚无论、无作用论？以整个缘起之语，因为不断绝此此缘聚集的相续，彼彼法的生起，显示了中道，舍弃「他作他受，另一个作另一个受」等论，不执着于世俗言说，不超越假名——此道理被显示。这是「缘起」这个词语本身的意义。

§581

Yā panāyaṃ bhagavatā paṭiccasamuppādaṃ desentena ‘‘avijjāpaccayā saṅkhārā’’tiādinā nayena nikkhittā tanti, tassā atthasaṃvaṇṇanaṃ karontena vibhajjavādimaṇḍalaṃ otaritvā ācariye anabbhācikkhantena sakasamayaṃ avokkamantena parasamayaṃ anāyūhantena suttaṃ appaṭibāhantena vinayaṃ anulomentena mahāpadese olokentena dhammaṃ dīpentena atthaṃ saṅgāhentena tamevatthaṃ punarāvattetvā aparehipi pariyāyantarehi niddisantena ca yasmā atthasaṃvaṇṇanā kātabbā hoti, pakatiyāpi ca dukkarāva paṭiccasamuppādassa atthasaṃvaṇṇanā. Yathāhu porāṇā –

但是，世尊在教导缘起时，以「以无明为缘而有行」等方式所安立的这个系列，在解释其义理时，应当进入分别论说者的范围，不违背诸师，不离开自己的传承，不攻击他人的传承，不违背经，随顺律，观察大教法，阐明法，摄取义，再次回到同一义理，也以其他方式来说明，因为应当作义理的解释，而且缘起的义理解释本来就很难作。如古人所说——

‘‘Saccaṃ satto paṭisandhi, paccayākārameva ca;

「真实、有情、结生，以及缘之行相，

Duddasā caturo dhammā, desetuṃ ca sudukkarā’’ti.

这四法难见，且极难教导。」

Tasmā aññatra āgamādhigamappattehi na sukarā paṭiccasamuppādassatthavaṇṇanāti paritulayitvā,

因此，除了通过传承而获得者之外，缘起义理的解释并不容易，如是思量后，

Vattukāmo ahaṃ ajja, paccayākāravaṇṇanaṃ;

「今日我欲说，缘之行相的解释；

Patiṭṭhaṃ nādhigacchāmi, ajjhogāḷhova sāgaraṃ.

我未得立足处，如同沉入大海。

Sāsanaṃ panidaṃ nānā, desanānayamaṇḍitaṃ;

然而此教法，以种种教导方式庄严；

Pubbācariyamaggo ca, abbocchinno pavattati.

前代诸师之道，亦不断地流传。

Yasmā tasmā tadubhayaṃ, sannissāyatthavaṇṇanaṃ;

因此，依止此二者，我将解释其义理；

Ārabhissāmi etassa, taṃ suṇātha samāhitā.

我将开始讲说此法,你们专心听。

Vuttañhetaṃ pubbācariyehi –

因为这已被先前的老师们所说——

‘‘Yo koci maṃ aṭṭhikatvā suṇeyya,

「无论谁恭敬地听我说法,

Labhetha pubbāpariyaṃ visesaṃ;

将获得前后的殊胜;

Laddhāna pubbāpariyaṃ visesaṃ,

获得了前后的殊胜后,

Adassanaṃ maccurājassa gacche’’ti.

将到达不见死王之处。」

§582

Iti tiādīsu hi āditoyeva tāva,

在这些「如此」等等中,首先从开始,

Desanābhedato attha, lakkhaṇekavidhādito. Aṅgānañca vavatthānā, viññātabbo vinicchayo.

应从教说的区别、义理、特相的一种方式、以及诸支的确定,来了知决择。

Tattha ti bhagavato hi vallihārakānaṃ catunnaṃ purisānaṃ valligahaṇaṃ viya ādito vā majjhato vā paṭṭhāya yāva pariyosānaṃ, tathā pariyosānato vā majjhato vā paṭṭhāya yāva ādīti catubbidhā paṭiccasamuppādadesanā.

于此,世尊对缘起的开示有四种:如同四个采藤者,从开始或从中间开始直到结束,或从结束或从中间开始直到开始。

Yathā hi vallihārakesu catūsu purisesu eko valliyā mūlameva paṭhamaṃ passati, so taṃ mūle chetvā sabbaṃ ākaḍḍhitvā ādāya kamme upaneti, evaṃ bhagavā ‘‘iti kho, bhikkhave, avijjāpaccayā saṅkhārā…pe… jātipaccayā jarāmaraṇa’’nti (ma. ni. 1.402; saṃ. ni. 2.2) ādito paṭṭhāya yāva pariyosānāpi paṭiccasamuppādaṃ deseti.

譬如四个采藤者中,有一人首先看到藤的根部,他在根部切断后,拉出全部,取来用于工作。如是,世尊从开始直到结束开示缘起:「如是,诸比库,以无明为缘而有行……乃至……以生为缘而有老死。」

Yathā pana tesu purisesu eko valliyā majjhaṃ paṭhamaṃ passati, so majjhe chinditvā uparibhāgaññeva ākaḍḍhitvā ādāya kamme upaneti, evaṃ bhagavā ‘‘tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī, tadupādānaṃ. Tassupādānapaccayā bhavo, bhavapaccayā jātī’’ti (ma. ni. 1.409; saṃ. ni. 3.5) majjhato paṭṭhāya yāva pariyosānāpi deseti.

又如那些人中,有一人首先看到藤的中间,他在中间切断后,只拉出上部,取来用于工作。如是,世尊从中间直到结束开示:「对于那受,欢喜、欢迎、执持而住者,生起欢喜。凡对诸受的欢喜,那即是取。以彼取为缘而有有,以有为缘而有生。」

Yathā ca tesu purisesu eko valliyā aggaṃ paṭhamaṃ passati, so agge gahetvā aggānusārena yāva mūlā sabbaṃ ādāya kamme upaneti, evaṃ bhagavā ‘‘jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ, jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ no vā kathaṃ vo ettha hotīti? Jātipaccayā, bhante, jarāmaraṇaṃ. Evaṃ no ettha hoti jātipaccayā jarāmaraṇanti. Bhavapaccayā jāti…pe… avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ, avijjāpaccayā nu kho, bhikkhave, saṅkhārā no vā kathaṃ vo ettha hotī’’ti (ma. ni. 1.403) pariyosānato paṭṭhāya yāva āditopi paṭiccasamuppādaṃ deseti.

又如那些人中,有一人首先看到藤的顶端,他抓住顶端,随着顶端直到根部,取来全部用于工作。如是,世尊从结束直到开始开示缘起:「『以生为缘而有老死』,如是已说。诸比库,以生为缘而有老死,或非如此?你们对此如何认为?」「世尊,以生为缘而有老死。我们对此如是认为:以生为缘而有老死。」「以有为缘而有生……乃至……以无明为缘而有行,如是已说。诸比库,以无明为缘而有行,或非如此?你们对此如何认为?」

Yathā panetesu purisesu eko valliyā majjhameva paṭhamaṃ passati, so majjhe chinditvā heṭṭhā otaranto yāva mūlā ādāya kamme upaneti, evaṃ bhagavā ‘‘ime ca, bhikkhave, cattāro āhārā kinnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavā? Ime cattāro āhārā taṇhānidānā, taṇhāsamudayā, taṇhājātikā, taṇhāpabhavā. Taṇhā kinnidānā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā kinnidānā…pe… saṅkhārā avijjānidānā…pe… avijjāpabhavā’’ti (saṃ. ni. 2.11) majjhato paṭṭhāya yāva ādito deseti.

又如这些人中,有一人首先看到藤的中间,他在中间切断后,向下降,直到根部取来用于工作。如是,世尊从中间直到开始开示:「诸比库,此四食以何为因、以何为集、以何为生、以何为源?此四食以渴爱为因、以渴爱为集、以渴爱为生、以渴爱为源。渴爱以何为因……受……触……六处……名色……识……行以何为因……乃至……行以无明为因……乃至……以无明为源。」

§583

Kasmā panevaṃ desetīti? Paṭiccasamuppādassa samantabhaddakattā sayañca desanāvilāsappattattā. Samantabhaddako hi paṭiccasamuppādo, tato tato ñāyapaṭivedhāya saṃvattatiyeva . Desanāvilāsappatto ca bhagavā catuvesārajjapaṭisambhidāyogena catubbidhagambhīrabhāvappattiyā ca. So desanāvilāsappattattā nānānayeheva dhammaṃ deseti.

为何如是开示?因为缘起是一切处善妙的,以及自己已达到开示的善巧。缘起确实是一切处善妙的,从此处或彼处都导向义理的通达。世尊已达到开示的善巧,因为具有四无畏、四无碍解,以及已达到四种甚深性。他因已达到开示的善巧,以种种方法开示法。

Visesato panassa yā ādito paṭṭhāya anulomadesanā, sā pavattikāraṇavibhāgasaṃmūḷhaṃ veneyyajanaṃ samanupassato yathāsakehi kāraṇehi pavattisandassanatthaṃ uppattikkamasandassanatthañca pavattāti viññātabbā. Yā pariyosānato paṭṭhāya paṭilomadesanā, sā ‘‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati cā’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4) nayena kicchāpannaṃ lokaṃ anuvilokayato pubbabhāgapaṭivedhānusārena tassa tassa jarāmaraṇādikassa dukkhassa attanā adhigatakāraṇasandassanatthaṃ. Yā majjhato paṭṭhāya yāva ādi pavattā, sā āhāranidānavavatthāpanānusārena yāva atītaṃ addhānaṃ atiharitvā puna atītaddhato pabhuti hetuphalapaṭipāṭisandassanatthaṃ. Yā pana majjhato paṭṭhāya yāva pariyosānaṃ pavattā, sā paccuppanne addhāne anāgataddhahetusamuṭṭhānato pabhuti anāgataddhasandassanatthaṃ. Tāsu yā pavattikāraṇasammūḷhassa veneyyajanassa yathāsakehi kāraṇehi pavattisandassanatthaṃ uppattikkamasandassanatthañca ādito paṭṭhāya anulomadesanā vuttā, sā idha nikkhittāti veditabbā.

特别地,应知他从开始的顺向开示,是为了对混淆流转因与分别论的所化有情,以各自的原因显示流转,以及显示生起的次第。从结束的逆向开示,是为了以「此世间确实陷入困苦,生、老、死、殁、再生」等方式观察陷入困苦的世间者,随顺前分的通达,显示自己所证得的彼彼老死等苦的原因。从中间直到开始的开示,是随顺确定食的因,超越直到过去时,再从过去时开始显示因果的次第。从中间直到结束的开示,是从现在时生起未来时的因开始,显示未来时。其中,为了对混淆流转因的所化有情,以各自的原因显示流转,以及显示生起的次第,从开始的顺向开示,应知在此处已说明。

§584

Kasmā panettha avijjā ādito vuttā, kiṃ pakativādīnaṃ pakati viya avijjāpi akāraṇaṃ mūlakāraṇaṃ lokassāti? Na akāraṇaṃ. ‘‘Āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) hi avijjāya kāraṇaṃ vuttaṃ. Atthi pana pariyāyo yena mūlakāraṇaṃ siyā, ko pana soti? Vaṭṭakathāya sīsabhāvo.

为何在此处无明从开始说?难道如同主张本性论者的本性,无明也是无因的、世间的根本原因吗?不是无因的。因为已说无明的原因:「以漏集而有无明集。」然而,有一种方式,它可能是根本原因。是什么方式?在轮转的论述中作为首要。

Bhagavā hi vaṭṭakathaṃ kathento dve dhamme sīsaṃ katvā katheti, avijjaṃ vā. Yathāha – ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti, evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati idappaccayā avijjā’’ti (a. ni. 10.61). Bhavataṇhaṃ vā. Yathāha – ‘‘purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti, evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati idappaccayā bhavataṇhā’’ti (a. ni. 10.62).

世尊在讲说轮回之说时,以两种法为首而说,即无明或[有]爱。如所说:「诸比库,无明的前际不被了知,即『在此之前无明不存在,其后才生起』,诸比库,虽然这样说,然而却被了知『以此为缘而有无明』。」又如所说:「诸比库,有爱的前际不被了知,即『在此之前有爱不存在,其后才生起』,诸比库,虽然这样说,然而却被了知『以此为缘而有有爱』。」

§585

Kasmā pana bhagavā vaṭṭakathaṃ kathento ime dve dhamme sīsaṃ katvā kathetīti? Sugatiduggatigāmino kammassa visesahetubhūtattā. Duggatigāmino hi kammassa visesahetu avijjā. Kasmā? Yasmā avijjābhibhūto puthujjano aggisantāpalaguḷābhighātaparissamābhibhūtā vajjhagāvī tāya parissamāturatāya nirassādampi attano anatthāvahampi ca uṇhodakapānaṃ viya kilesasantāpato nirassādampi duggatinipātanato ca attano anatthāvahampi pāṇātipātādiṃ anekappakāraṃ duggatigāmikammaṃ ārabhati. Sugatigāmino pana kammassa visesahetu bhavataṇhā. Kasmā? Yasmā bhavataṇhābhibhūto puthujjano sā vuttappakārā gāvī sītūdakataṇhāya saassādaṃ attano parissamavinodanañca sītūdakapānaṃ viya kilesasantāpavirahato saassādaṃ sugatisampāpanena attano duggatidukkhaparissamavinodanañca pāṇātipātā veramaṇiādiṃ anekappakāraṃ sugatigāmikammaṃ ārabhati.

为何世尊在讲说轮回之说时以这两种法为首而说呢?因为[它们]是趣向善趣与恶趣之业的特殊因。确实,无明是趣向恶趣之业的特殊因。为何?因为被无明所制伏的凡夫,如同被火热、烧灼、棍击、痛苦所制伏的待宰之牛,由于那痛苦的折磨,如同[饮用]无味且带来自己不利的热水一般,从烦恼的热恼[而言]无味,且从堕入恶趣[而言]带来自己不利,而造作杀生等种种趣向恶趣之业。然而,有爱是趣向善趣之业的特殊因。为何?因为被有爱所制伏的凡夫,如同所说那种牛以冷水之爱,如同[饮用]有味且能消除自己痛苦的冷水一般,从远离烦恼热恼[而言]有味,且以到达善趣而消除自己恶趣苦之痛苦,而造作离杀生等种种趣向善趣之业。

§586

Etesu pana vaṭṭakathāya sīsabhūtesu dhammesu katthaci bhagavā ekadhammamūlikaṃ desanaṃ deseti. Seyyathidaṃ, ‘‘iti kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṃ viññāṇa’’ntiādi (saṃ. ni. 2.23). Tathā ‘‘upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati, taṇhāpaccayā upādāna’’ntiādi (saṃ. ni. 2.52). Katthaci ubhayamūlikampi. Seyyathidaṃ, ‘‘avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ itthetaṃ dvayaṃ. Dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedetī’’tiādi (saṃ. ni. 2.19). Tāsu desanāsu ‘‘avijjāpaccayā saṅkhārā’’ti ayamidha avijjāvasena ekadhammamūlikā desanāti veditabbā. Evaṃ tāvettha desanābhedato viññātabbo vinicchayo.

然而,在这些作为轮回之说之首的法中,世尊在某处教导以非法品为根本的教说。即如:「诸比库,如是以无明为近因而有行,以行为近因而有识」等。同样「诸比库,对于可取诸法,住于随观味者,渴爱增长,以渴爱为缘而有取」等。在某处也[教导]以两者为根本。即如:「诸比库,被无明所覆、与渴爱相应的愚者,如是这个身生起了。如是这个身与外在的名色,这就是二者。缘于二者而有触,有六处,被这些所触,愚者感受苦乐」等。在那些教说中,「以无明为缘而有行」,这里应知这是依无明而以非法品为根本的教说。如是在此首先应以教说的差别而了知抉择。

§587

ti avijjādīnaṃ padānaṃ atthato. Seyyathidaṃ, pūretuṃ ayuttaṭṭhena kāyaduccaritādi avindiyaṃ nāma, aladdhabbanti attho. Taṃ avindiyaṃ vindatīti . Tabbiparītato kāyasucaritādi vindiyaṃ nāma, taṃ vindiyaṃ na vindatīti . Khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññaṭṭhaṃ, indriyānaṃ adhipatiyaṭṭhaṃ, saccānaṃ tathaṭṭhaṃ aviditaṃ karotītipi . Dukkhādīnaṃ pīḷanādivasena vuttaṃ catubbidhaṃ atthaṃ aviditaṃ karotītipi . Antavirahite saṃsāre sabbayonigatibhavaviññāṇaṭṭhitisattāvāsesu satte javāpetīti . Paramatthato avijjamānesu itthipurisādīsu javati, vijjamānesupi khandhādīsu na javatīti . Apica cakkhuviññāṇādīnaṃ vatthārammaṇānaṃ paṭiccasamuppādapaṭiccasamuppannānañca dhammānaṃ chādanatopi .

关于无明等诸词的义理。即如:以不应充满之义,身恶行等名为不可得,即不应得之义。发现那不可得者,故为[无明]。与彼相反,身善行等名为可得,不发现那可得者,故为[无明]。使诸蕴的积聚义、诸处的生起义、诸界的空义、诸根的增上义、诸谛的如实义成为未被了知,也是[无明]。使苦等以逼迫等方式所说的四种义理成为未被了知,也是[无明]。在无边际的轮回中,使众生奔驰于一切胎、趣、有、识住、众生居,故为[行]。在胜义上不存在的男女等中奔驰,即使在存在的蕴等中也不奔驰,故为[行]。又,从覆蔽眼识等的所依、所缘,以及缘起与缘已生诸法[而言],也是[无明]。

Yaṃ paṭicca phalameti, so ti na vinā apaccakkhatvāti attho. ti uppajjati ceva pavattati cāti attho. Apica upakārakaṭṭho paccayaṭṭho. Avijjā ca sā paccayo cāti avijjāpaccayo. Tasmā .

「缘于什么而有果」,那是缘,即不离开、不舍弃之义。「缘」即生起且进行之义。又,助益义是缘义。无明且那是缘,故为无明缘。因此[说「以无明为缘」]。

Saṅkhatamabhisaṅkharontīti . Apica avijjāpaccayā saṅkhārā, saṅkhārasaddena āgatasaṅkhārāti duvidhā saṅkhārā. Tattha puññāpuññāneñjābhisaṅkhārā tayo, kāyavacīcittasaṅkhārā tayoti ime cha . Te sabbepi lokiyakusalākusalacetanāmattameva honti.

「造作所造作者」,故为[行]。又,无明缘行,以行之词而来的行,有两种行。其中,福行、非福行、不动行三种,身行、语行、心行三种,这六种是[以行之词]而来的行。它们一切都只是世间善不善的思而已。

Saṅkhatasaṅkhāro, abhisaṅkhatasaṅkhāro, abhisaṅkharaṇakasaṅkhāro, payogābhisaṅkhāroti ime pana cattāro saṅkhāra-saddena āgatasaṅkhārā. Tattha ‘‘aniccā vata saṅkhārā’’tiādīsu (dī. ni. 2.221, 272; saṃ. ni. 1.186) vuttā sabbepi sappaccayā dhammā nāma. Kammanibbattā tebhūmakā rūpārūpadhammā ti aṭṭhakathāsu vuttā, tepi ‘‘aniccā vata saṅkhārā’’ti (dī. ni. 2.221; 272; saṃ. ni. 1.186) ettheva saṅgahaṃ gacchanti. Visuṃ pana nesaṃ āgataṭṭhānaṃ na paññāyati. Tebhūmikakusalākusalacetanā pana ti vuccati, tassa ‘‘avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañceva saṅkhāraṃ abhisaṅkharotī’’tiādīsu (saṃ. ni. 2.51) āgataṭṭhānaṃ paññāyati. Kāyikacetasikaṃ pana vīriyaṃ ti vuccati, so ‘‘yāvatikā abhisaṅkhārassa gati, tāvatikā gantvā akkhāhataṃ maññe aṭṭhāsī’’tiādīsu (a. ni. 3.15) āgato.

然而,被造作之行、被造作之行、造作之行、加行造作,这四种是以行之词而来的行。其中,在「诸行确实无常」等中所说的,一切有缘诸法名为[被造作之行]。在诸义注中所说的「由业所生的三地色与无色诸法」,也是[被造作之行],它们也被摄于「诸行确实无常」这里。然而,它们单独来处不被了知。三地的善不善思则称为被造作之行,它的来处在「诸比库,这个被无明所到达的人,造作福行」等中被了知。身与心的精进则称为加行造作,它在「凡是造作所能到达之处,到达那里后,我想[它]如同被骰子所击而停住」等中而来。

Na kevalañca eteyeva, aññepi ‘‘saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro’’tiādinā (ma. ni. 1.464) nayena saṅkhāra-saddena āgatā aneke saṅkhārā. Tesu natthi so saṅkhāro, yo saṅkhatasaṅkhārehi saṅgahaṃ na gaccheyya, ito paraṃ saṅkhārapaccayā viññāṇantiādīsu vuttaṃ vuttanayeneva veditabbaṃ.

不仅只是这些,其他「具寿韦萨咖,对于正入想受灭的比库,首先语行灭,其次身行,其次心行」等方式,以行之词而来的许多行。在它们当中,没有那个行不被被造作之行所摄。从此以后,在「以行为缘而有识」等中所说的,应以所说的方式而了知。

Avutte pana vijānātīti . Namatīti . Ruppatīti . Āye tanoti āyatañca nayatīti . Phusatīti . Vedayatīti . Paritassatīti . Upādiyatīti . Bhavati bhāvayati cāti . Jananaṃ . Jiraṇaṃ . Maranti etenāti . Socanaṃ . Paridevanaṃ . Dukkhayatīti . Uppādaṭṭhitivasena vā dvidhā khaṇatītipi . Dummanabhāvo . Bhuso āyāso .

「了知未说之事」:即「倾向」。「被破坏」。「伸展于处,引导已伸展者」。「触」。「感受」。「战栗」。「执取」。「有、使有」。「生」。「老」。「以此而死」。「愁」。「悲」。「受苦」。或者以生起与住之义而二种「破坏」。「意不悦之状态」。「极度疲劳」。

ti abhinibbattanti. Na kevalañca sokādīheva, atha kho sabbapadehi sambhavanti-saddassa yojanā kātabbā. Itarathā hi ‘‘avijjāpaccayā saṅkhārā’’ti vutte kiṃ karontīti na paññāyeyya, sambhavantīti pana yojanāya sati avijjā ca sā paccayo cāti avijjāpaccayo. Tasmā avijjāpaccayā saṅkhārā sambhavantīti paccayapaccayuppannavavatthānaṃ kataṃ hoti. Esa nayo sabbattha.

如此生起。不仅与愁等,而且应以一切句作「生起」一词之连结。否则,当说「以无明为缘而有行」时,「作什么」将不明了,但当连结「生起」时,无明且是缘,即无明缘。因此,「以无明为缘而行生起」,如此缘与缘所生之确定已作。此理于一切处皆同。

nti niddiṭṭhanayanidassanaṃ. Tena avijjādīheva kāraṇehi, na issaranimmānādīhīti dasseti. ti yathāvuttassa. ti asammissassa, sakalassa vā. ti dukkhasamūhassa, na sattassa, na sukhasubhādīnaṃ. ti nibbatti. ti sambhavati. Evamettha atthato viññātabbo vinicchayo.

所说方法之示例。以此显示:仅以无明等为因,非以自在天造作等。如所说之。不混杂之,或全部之。苦聚之,非有情之,非乐、净等之。生起。生起。如此于此处应从义理了知决择。

§588

ti avijjādīnaṃ lakkhaṇādito. Seyyathidaṃ – aññāṇalakkhaṇā sammohanarasā, chādanapaccupaṭṭhānā, āsavapadaṭṭhānā. Abhisaṅkharaṇalakkhaṇā āyūhanarasā, cetanāpaccupaṭṭhānā, avijjāpadaṭṭhānā. Vijānanalakkhaṇaṃ pubbaṅgamarasaṃ, paṭisandhipaccupaṭṭhānaṃ, saṅkhārapadaṭṭhānaṃ, vatthārammaṇapadaṭṭhānaṃ vā. Namanalakkhaṇaṃ sampayogarasaṃ, avinibbhogapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. Ruppanalakkhaṇaṃ vikiraṇarasaṃ, abyākatapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. Āyatanalakkhaṇaṃ dassanādirasaṃ, vatthudvārabhāvapaccupaṭṭhānaṃ, nāmarūpapadaṭṭhānaṃ. Phusanalakkhaṇo saṅghaṭṭanaraso, saṅgatipaccupaṭṭhāno, saḷāyatanapadaṭṭhāno. Anubhavanalakkhaṇā visayarasasambhogarasā, sukhadukkhapaccupaṭṭhānā, phassapadaṭṭhānā. Hetulakkhaṇā abhinandanarasā, atittabhāvapaccupaṭṭhānā, vedanāpadaṭṭhānā. Gahaṇalakkhaṇaṃ amuñcanarasaṃ, taṇhādaḷhattadiṭṭhipaccupaṭṭhānaṃ, taṇhāpadaṭṭhānaṃ. Kammakammaphalalakkhaṇo bhāvanabhavanaraso, kusalākusalābyākatapaccupaṭṭhāno , upādānapadaṭṭhāno. Jātiādīnaṃ lakkhaṇādīni saccaniddese vuttanayeneva veditabbāni. Evamettha lakkhaṇāditopi viññātabbo vinicchayo.

从无明等之相等。即:无知为相,迷惑为味,覆蔽为现起,漏为足处。造作为相,积集为味,思为现起,无明为足处。了知为相,前导为味,结生为现起,行为足处,或所依与所缘为足处。倾向为相,结合为味,不分离为现起,识为足处。被破坏为相,散布为味,无记为现起,识为足处。处为相,见等为味,所依与门之状态为现起,名色为足处。触为相,冲击为味,会合为现起,六处为足处。体验为相,享受境味为味,乐苦为现起,触为足处。因为相,欢喜为味,不满足之状态为现起,受为足处。执取为相,不放开为味,渴爱之坚固与见为现起,渴爱为足处。业与业果为相,修习与使有为味,善、不善、无记为现起,取为足处。生等之相等应如谛之分别论中所说之方法了知。如此于此处应从相等了知决择。

§589

ti ettha avijjā aññāṇādassanamohādibhāvato ekavidhā. Appaṭipattimicchāpaṭipattito duvidhā. Tathā sasaṅkhārāsaṅkhārato. Vedanattayasampayogato tividhā. Catusaccapaṭivedhato catubbidhā. Gatipañcakādīnavacchādanato pañcavidhā. Dvārārammaṇato pana sabbesupi arūpadhammesu chabbidhatā veditabbā.

于此,无明以无知、不见、痴等之状态故为一种。以不实行与邪实行故为二种。同样以有行与无行故。以与三受相应故为三种。以通达四谛故为四种。以覆蔽五趣等之过患故为五种。但以门与所缘故,于一切无色法中应了知六种性。

Saṅkhārā sāsavavipākadhammadhammādibhāvato ekavidhā. Kusalākusalato duvidhā. Tathā parittamahaggatahīnamajjhimamicchattaniyatāniyatato. Tividhā puññābhisaṅkhārādibhāvato. Catubbidhā catuyonisaṃvattanato. Pañcavidhā pañcagatigāmito.

行以有漏、异熟法、法等之状态故为一种。以善与不善故为二种。同样以小、广大、下、中、邪性决定、不决定故。以福行等之状态故为三种。以导向四生故为四种。以五趣之去处故为五种。

Viññāṇaṃ lokiyavipākādibhāvato ekavidhaṃ. Sahetukāhetukādito duvidhaṃ. Bhavattayapariyāpannato, vedanattayasampayogato, ahetukadvihetukatihetukato ca tividhaṃ. Yonigativasena catubbidhaṃ, pañcavidhañca.

识以世间异熟等之状态故为一种。以有因、无因等故为二种。以摄于三有、与三受相应、无因、二因、三因故为三种。以生与趣故为四种,及五种。

Nāmarūpaṃ viññāṇasannissayato kammapaccayato ca ekavidhaṃ. Sārammaṇanārammaṇato duvidhaṃ. Atītādito tividhaṃ. Yonigativasena catubbidhaṃ, pañcavidhañca.

名色以依止于识故、以业为缘故为一种。以有所缘与无所缘故为二种。以过去等故为三种。以生与趣故为四种,及五种。

Saḷāyatanaṃ sañjātisamosaraṇaṭṭhānato ekavidhaṃ. Bhūtappasādaviññāṇādito duvidhaṃ. Sampattāsampattanobhayagocarato tividhaṃ. Yonigatipariyāpannato catubbidhaṃ pañcavidhañcāti iminā nayena phassādīnampi ekavidhādibhāvo veditabboti evamettha ekavidhāditopi viññātabbo vinicchayo.

六处从会合、聚集之处的意义而言是一种。从净色、识等而言是二种。从得、不得、两者的所缘而言是三种。从趣、生所摄而言是四种及五种。以此方法,触等的一种等也应当了知。如此,在此处从一种等方面也应当了知决定。

§590

ti sokādayo cettha bhavacakkassa avicchedadassanatthaṃ vuttā. Jarāmaraṇabbhāhatassa hi bālassa te sambhavanti. Yathāha – ‘‘assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohamāpajjatī’’ti (saṃ. ni. 4.252). Yāva ca tesaṃ pavatti, tāva avijjāyāti punapi avijjāpaccayā saṅkhārāti sambandhameva hoti bhavacakkaṃ. Tasmā tesaṃ jarāmaraṇeneva ekasaṅkhepaṃ katvā dvādaseva paṭiccasamuppādaṅgānīti veditabbāni. Evamettha aṅgānaṃ vavatthānatopi viññātabbo vinicchayo.

在此,愁等是为了显示有轮的不断而说的。因为被老死所击的愚者会生起它们。如所说:「诸比库!未受教导的凡夫,被身体的苦受所触时,愁、疲、悲、捶胸、号哭,陷入痴迷。」只要它们存在,就只是「由无明为缘而有行」的连结,即有轮。因此,应当了知,将它们与老死合为一类,缘起支只有十二。如此,在此处从诸支的确定方面也应当了知决定。

Ayaṃ tāvettha saṅkhepakathā. · 这是此中的简略说。

Avijjāpaccayāsaṅkhārapadakathā无明缘行句之解释

§561

Ayaṃ pana vitthāranayo – ti suttantapariyāyena dukkhādīsu catūsu ṭhānesu aññāṇaṃ, abhidhammapariyāyena pubbantādīhi saddhiṃ aṭṭhasu. Vuttañhetaṃ ‘‘tattha katamā avijjā, dukkhe aññāṇaṃ…pe… dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante, pubbantāparante, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇa’’nti (dha. sa. 1106). Tattha kiñcāpi ṭhapetvā lokuttaraṃ saccadvayaṃ sesaṭṭhānesu ārammaṇavasena avijjā uppajjati, evaṃ santepi paṭicchādanavaseneva idha adhippetā. Sā hi uppannā dukkhasaccaṃ paṭicchādetvā tiṭṭhati, yāthāvasarasalakkhaṇaṃ paṭivijjhituṃ na deti, tathā samudayaṃ, nirodhaṃ, maggaṃ, pubbantasaṅkhātaṃ atītaṃ khandhapañcakaṃ, aparantasaṅkhātaṃ anāgataṃ khandhapañcakaṃ, pubbantāparantasaṅkhātaṃ tadubhayaṃ, idappaccayatāpaṭiccasamuppannadhammasaṅkhātaṃ idappaccayatañceva paṭiccasamuppannadhamme ca paṭicchādetvā tiṭṭhati. ‘‘Ayaṃ avijjā, ime saṅkhārā’’ti evaṃ yāthāvasarasalakkhaṇamettha paṭivijjhituṃ na deti. Tasmā dukkhe aññāṇaṃ…pe… idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇanti vuccati.

这是详说的方法:依经的方法,在苦等四处的无智;依论的方法,在前际等八处。因为这样说:「在此,什么是无明?对苦的无智……乃至……对导至苦灭之道的无智,对前际的无智,对后际的无智,对前际后际的无智,对此缘性、缘起法的无智。」在此,虽然除了出世间的二谛外,无明依所缘而在其余诸处生起,即使如此,在此处只是依遮蔽的意义而意指。因为它生起后遮蔽苦谛而住,不让如实地通达其自相,同样地遮蔽集、灭、道,遮蔽名为前际的过去五蕴,遮蔽名为后际的未来五蕴,遮蔽名为前际后际的两者,遮蔽名为此缘性、缘起法的此缘性及诸缘起法而住。不让在此处如实地通达「这是无明,这些是行」的自相。因此说为「对苦的无智……乃至……对此缘性、缘起法的无智」。

§592

ti puññādayo tayo kāyasaṅkhārādayo tayoti evaṃ pubbe saṅkhepato vuttā cha, vitthārato panettha dānasīlādivasena pavattā aṭṭha kāmāvacarakusalacetanā ceva bhāvanāvasena pavattā pañca rūpāvacarakusalacetanā cāti terasa cetanā honti. pāṇātipātādivasena pavattā dvādasa akusalacetanā . bhāvanāvaseneva pavattā catasso arūpāvacarakusalacetanā cāti tayopi saṅkhārā ekūnatiṃsa cetanā honti.

福等三种、身行等三种,如此,前面简略地说了六种,但在此处详细地说,依布施、持戒等而转起的八种欲界善思,以及依修习而转起的五种色界善思,共十三种思。依杀生等而转起的十二种不善思。只依修习而转起的四种无色界善思。如此,三种行共有二十九种思。

Itaresu pana tīsu kāyasañcetanā vacīsañcetanā manosañcetanā . Ayaṃ tiko kammāyūhanakkhaṇe puññābhisaṅkhārādīnaṃ dvārato pavattidassanatthaṃ vutto. Kāyaviññattiṃ samuṭṭhāpetvā hi kāyadvārato pavattā aṭṭha kāmāvacarakusalacetanā, dvādasa akusalacetanāti samavīsati cetanā kāyasaṅkhāro nāma. Tā eva vacīviññattiṃ samuṭṭhāpetvā vacīdvārato pavattā vacīsaṅkhāro nāma. Abhiññācetanā panettha parato viññāṇassa paccayo na hotīti na gahitā. Yathā ca abhiññācetanā, evaṃ uddhaccacetanāpi na hoti. Tasmā sāpi viññāṇassa paccayabhāve apanetabbā, avijjāpaccayā pana sabbāpetā honti. Ubhopi viññattiyo asamuṭṭhāpetvā manodvāre uppannā pana sabbāpi ekūnatiṃsati cetanā cittasaṅkhāroti. Iti ayaṃ tiko purimattikameva pavisatīti atthato puññābhisaṅkhārādīnaṃyeva vasena avijjāya paccayabhāvo veditabbo.

但在其余三种中,有身思、语思、意思。这三种是为了显示在业积聚时刻,福行等依门而转起而说的。因为生起身表后,从身门转起的八种欲界善思、十二种不善思,共二十种思名为身行。它们生起语表后,从语门转起的名为语行。但在此处,神通思不是从后面作为识的缘,所以不取。如神通思,掉举思也不是。因此,在不是识的缘的情况下,它也应当除去,但它们都是以无明为缘的。不生起两种表,而在意门生起的一切二十九种思是意行。如此,这三种进入前面的三种,所以从意义上应当了知,只是依福行等而有无明的缘的状态。

§593

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘ime saṅkhārā avijjā paccayā hontī’’ti? Avijjābhāve bhāvato. Yassa hi dukkhādīsu avijjāsaṅkhātaṃ aññāṇaṃ appahīnaṃ hoti, so dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā tasseva hetubhūte tividhepi saṅkhāre ārabhati. Samudaye aññāṇena dukkhahetubhūtepi taṇhāparikkhāre saṅkhāre sukhahetuto maññamāno ārabhati. Nirodhe pana magge ca aññāṇena dukkhassa anirodhabhūtepi gativisese dukkhanirodhasaññī hutvā nirodhassa ca amaggabhūtesupi yaññāmaratapādīsu nirodhamaggasaññī hutvā dukkhanirodhaṃ patthayamāno yaññāmaratapādimukhena tividhepi saṅkhāre ārabhati.

在此,可能有疑问:但如何应当了知「这些行以无明为缘」?从无明存在时的存在而知。因为对于那些在苦等未断除名为无明的无智者,首先在苦、前际等以无智把轮回苦执取为乐想,就开始三种行作为那苦的因。以对集的无智,虽然行是苦因的渴爱的资具,却认为是乐因而开始。但以对灭、道的无智,虽然趣的差别不是苦的灭,却认为是苦灭,虽然祭祀、苦行等不是灭的道,却认为是灭道,希求苦灭而依祭祀、苦行等方式开始三种行。

Apica so tāya catūsu saccesu appahīnāvijjatāya visesato jātijarārogamaraṇādianekādīnavavokiṇṇampi puññaphalasaṅkhātaṃ dukkhaṃ dukkhato ajānanto tassa adhigamāya kāyavacīcittasaṅkhārabhedaṃ puññābhisaṅkhāraṃ ārabhati devaccharakāmako viya maruppapātaṃ. Sukhasammatassāpi ca tassa puññaphalassa ante mahāpariḷāhajanikaṃ vipariṇāmadukkhataṃ appassādatañca apassantopi tappaccayaṃ vuttappakārameva puññābhisaṅkhāraṃ ārabhati salabho viya dīpasikhābhinipātaṃ, madhubindugiddho viya ca madhulittasatthadhārālehanaṃ. Kāmupasevanādīsu ca savipākesu ādīnavaṃ apassanto sukhasaññāya ceva kilesābhibhūtatāya ca dvārattayappavattampi apuññābhisaṅkhāraṃ ārabhati, bālo viya gūthakīḷanaṃ, maritukāmo viya ca visakhādanaṃ. Āruppavipākesu cāpi saṅkhāravipariṇāmadukkhataṃ anavabujjhamāno sassatādivipallāsena cittasaṅkhārabhūtaṃ āneñjābhisaṅkhāraṃ ārabhati, disāmūḷho viya pisācanagarābhimukhamaggagamanaṃ.

再者,他以在四谛未断除无明,特别是不知充满生、老、病、死等众多过患的名为福果的苦为苦,为了获得它而开始身、语、意行的差别即福行,如欲求天女者登山崖。虽然那被认为是乐的福果,在最后会生起大热恼的坏苦性及少味,不见此而开始前述的以它为缘的福行,如飞蛾扑向灯焰,如贪蜜滴者舔涂蜜的刀刃。在欲的受用等有异熟中不见过患,以乐想及被烦恼所制伏,开始从三门转起的非福行,如愚者玩粪,如欲死者食毒。在无色异熟中也不觉知行的坏苦性,以常等颠倒而开始意行即不动行,如迷失方向者走向亚卡城的道路。

Evaṃ yasmā avijjābhāvatova saṅkhārabhāvo, na abhāvato. Tasmā jānitabbametaṃ ‘‘ime saṅkhārā avijjāpaccayā hontī’’ti. Vuttampi cetaṃ ‘‘avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharoti, apuññābhisaṅkhārampi abhisaṅkharoti, āneñjābhisaṅkhārampi abhisaṅkharoti. Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā, vijjā uppannā; so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharotī’’ti.

如此,因为只是从无明的存在而有行的存在,不是从不存在。因此应当了知「这些行以无明为缘」。这也说了:「诸比库!无智者、为无明所到,行福行,也行非福行,也行不动行。诸比库!当比库的无明已断、明已生起时,他以无明的离贪、明的生起,既不行福行。」

Paṭṭhānapaccayakathā发趣缘之论

§594

Etthāha – gaṇhāma tāva etaṃ avijjā saṅkhārānaṃ paccayoti, idaṃ pana vattabbaṃ katamesaṃ saṅkhārānaṃ kathaṃ paccayo hotīti? Tatridaṃ vuccati, bhagavatā hi ‘‘hetupaccayo, ārammaṇapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo, upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, āsevanapaccayo, kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo’’ti (paṭṭhā. 1.1.paccayuddesa) catuvīsati paccayā vuttā.

于此有人说——我们暂且接受「无明是诸行的缘」这一点,但应当说明:是哪些行的缘?如何成为缘?对此,这样说:世尊确实说了「因缘、所缘缘、增上缘、无间缘、等无间缘、俱生缘、相互缘、依止缘、亲依止缘、前生缘、后生缘、数数习行缘、业缘、果报缘、食缘、根缘、禅那缘、道缘、相应缘、不相应缘、有缘、无有缘、离去缘、不离去缘」这二十四缘。

Tattha hetu ca so paccayo cāti hetu hutvā paccayo, hetubhāvena paccayoti vuttaṃ hoti. Ārammaṇapaccayādīsupi eseva nayo.

其中,「因」且是「缘」,即成为因而为缘,以因的状态而为缘,这是所说的意思。在所缘缘等中也是同样的方式。

§595

Tattha ti vacanāvayavakāraṇamūlānametaṃ adhivacanaṃ. ‘‘Paṭiññā, hetū’’tiādīsu hi loke vacanāvayavo hetūti vuccati. Sāsane pana ‘‘ye dhammā hetuppabhavā’’tiādīsu (mahāva. 60) kāraṇaṃ. ‘‘Tayo kusalahetū, tayo akusalahetū’’tiādīsu (dha. sa. 1059) mūlaṃ hetūti vuccati, taṃ idha adhippetaṃ. ti ettha pana ayaṃ vacanattho, paṭicca etasmā etīti paccayo. Apaccakkhāya naṃ vattatīti attho. Yo hi dhammo yaṃ dhammaṃ apaccakkhāya tiṭṭhati vā uppajjati vā, so tassa paccayoti vuttaṃ hoti. Lakkhaṇato pana upakārakalakkhaṇo paccayo. Yo hi dhammo yassa dhammassa ṭhitiyā vā uppattiyā vā upakārako hoti, so tassa paccayoti vuccati. Paccayo, hetu, kāraṇaṃ, nidānaṃ, sambhavo, pabhavotiādi atthato ekaṃ, byañjanato nānaṃ. Iti mūlaṭṭhena hetu, upakārakaṭṭhena paccayoti saṅkhepato mūlaṭṭhena upakārako dhammo hetupaccayo.

「其中」这是对语词要素、原因、根的总称。因为在世间,在「约定、诸因」等中,语词要素被称为因。但在教法中,在「诸法从因生」等中是原因。在「三善因、三不善因」等中,根被称为因,这是此处所意指的。而「缘」在此的语义是:依此而来,故为缘。意思是不舍弃它而转起。凡是不舍弃某法而住立或生起的法,即是彼法的缘,这是所说的意思。从特相而言,缘的特相是助益的特相。凡是对某法的住立或生起有助益的法,即被称为彼法的缘。缘、因、原因、源、生起、出生等,在意义上是一,在文字上是异。如是,以根的意义为因,以助益的意义为缘,简言之,以根的意义而助益的法即是因缘。

So sāliādīnaṃ sālibījādīni viya, maṇipabhādīnaṃ viya ca maṇivaṇṇādayo kusalādīnaṃ kusalādibhāvasādhakoti ācariyānaṃ adhippāyo. Evaṃ sante pana taṃsamuṭṭhānarūpesu hetupaccayatā na sampajjati. Na hi so tesaṃ kusalādibhāvaṃ sādheti, na ca paccayo na hoti. Vuttañhetaṃ ‘‘hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti (paṭṭhā. 1.1.1). Ahetukacittānañca vinā etena abyākatabhāvo siddho, sahetukānampi ca yonisomanasikārādipaṭibaddho kusalādibhāvo, na sampayuttahetupaṭibaddho. Yadi ca sampayuttahetūsu sabhāvatova kusalādibhāvo siyā, sampayuttesu hetupaṭibaddho alobho kusalo vā siyā abyākato vā. Yasmā pana ubhayathāpi hoti, tasmā yathā sampayuttesu, evaṃ hetūsupi kusalāditā pariyesitabbā.

它如稻等的稻种等,如摩尼光等的摩尼色等,是善等的善等性的成就者,这是诸老师的意趣。但如此的话,对于由彼等起的诸色,因缘性就不成立。因为它不成就彼等的善等性,但也不是不成为缘。因为已说「诸因以因缘为与因相应诸法及由彼等起诸色的缘」。而且无因诸心的无记性,若无此则不成立,有因诸心的善等性也与如理作意等相系属,不与相应因相系属。若在相应诸因中自性即有善等性,则在相应诸法中与因相系属的无贪应是善或无记。但因为两者都有,所以如在相应诸法中,在诸因中也应寻求善等性。

Kusalādibhāvasādhanavasena pana hetūnaṃ mūlaṭṭhaṃ agahetvā suppatiṭṭhitabhāvasādhanavasena gayhamāne na kiñci virujjhati. Laddhahetupaccayā hi dhammā virūḷhamūlā viya pādapā thirā honti suppatiṭṭhitā, ahetukā tilabījakādisevālā viya na suppatiṭṭhitā. Iti mūlaṭṭhena upakārakoti suppatiṭṭhitabhāvasādhanena upakārako dhammo hetupaccayoti veditabbo.

但若不取诸因以善等性成就的方式的根的意义,而取以善安立性成就的方式,则无任何相违。因为获得因缘的诸法,如根深的树木般坚固、善安立,无因者如胡麻种子、海藻等般不善安立。如是,应知以根的意义而助益,即以善安立性成就而助益的法为因缘。

§596

Tato paresu ārammaṇabhāvena upakārako dhammo . So ‘‘rūpāyatanaṃ cakkhuviññāṇadhātuyā’’ti (paṭṭhā. 1.1.2) ārabhitvāpi ‘‘yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.2) osāpitattā na koci dhammo na hoti. Yathā hi dubbalo puriso daṇḍaṃ vā rajjuṃ vā ālambitvāva uṭṭhahati ceva tiṭṭhati ca, evaṃ cittacetasikā dhammā rūpādiārammaṇaṃ ārabbheva uppajjanti ceva tiṭṭhanti ca. Tasmā sabbepi cittacetasikānaṃ ārammaṇabhūtā dhammā ārammaṇapaccayoti veditabbā.

其后诸缘中,以所缘状态而助益的法,即所缘缘。它从「色处对眼识界」开始,乃至「缘于任何法而生起的任何心心所法,彼等诸法以所缘缘为彼等诸法的缘」而结束,故无任何法不是。譬如虚弱的人攀缘杖或绳而起立及站立,如是心心所法缘于色等所缘而生起及住立。因此,应知一切成为心心所所缘的诸法即是所缘缘。

§597

Jeṭṭhakaṭṭhena upakārako dhammo so sahajātārammaṇavasena duvidho. Tattha ‘‘chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo’’tiādivacanato (paṭṭhā. 1.3.3) chandavīriyacittavīmaṃsāsaṅkhātā cattāro dhammā adhipatipaccayoti veditabbā, no ca kho ekato. Yadā hi chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ katvā cittaṃ pavattati, tadā chandova adhipati, na itare. Esa nayo sesesupi.

以主要意义而助益的法,即增上缘,依俱生所缘而有二种。其中,从「欲增上以增上缘为与欲相应诸法及由彼等起诸色的缘」等语,应知称为欲、精进、心、观察的四法为增上缘,但不是一起。因为当以欲为首、以欲为主要而心转起时,唯欲是增上,非其余。在其余中也是同样的方式。

Yaṃ pana dhammaṃ garuṃ katvā arūpadhammā pavattanti, so nesaṃ ārammaṇādhipati. Tena vuttaṃ ‘‘yaṃ yaṃ dhammaṃ garuṃ katvā ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ adhipatipaccayena paccayo’’ti (paṭṭhā. 1.1.3).

凡是重视某法而诸无色法转起,彼法即是彼等的所缘增上。因此说「重视任何法而生起的任何心心所法,彼等诸法以增上缘为彼等诸法的缘」。

§598

Anantarabhāvena upakārako dhammo . Samanantarabhāvena upakārako dhammo . Idañca paccayadvayaṃ bahudhā papañcayanti. Ayaṃ panettha sāro, yo hi esa cakkhuviññāṇānantarā manodhātu, manodhātuanantarā manoviññāṇadhātūtiādi cittaniyamo, so yasmā purimapurimacittavaseneva ijjhati, na aññathā, tasmā attano attano anantaraṃ anurūpassa cittuppādassa uppādanasamattho dhammo anantarapaccayo. Tenevāha – ‘‘anantarapaccayoti cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo’’tiādi (paṭṭhā. 1.1.4). Yo anantarapaccayo, sveva samanantarapaccayo. Byañjanamattameva hettha nānaṃ, upacayasantatīsu viya adhivacananiruttidukādīsu viya ca. Atthato pana nānaṃ natthi.

以无间性而有助益的法。以等无间性而有助益的法。这两种缘以多种方式详述。然而,这里的要义是:凡是这个「眼识之后是意界,意界之后是意识界」等心的规则,因为它只依前前心而成就,不依其他,因此,能够在自己之后紧接着生起相应之心的法,是无间缘。因此说:「无间缘者,眼识界及与其相应的诸法,以无间缘为缘而为意界及与其相应的诸法之缘」等。凡是无间缘,即是等无间缘。这里的差异只是文字而已,如在增长、相续中,如在同义词、语言等二法中。但从意义上说,没有差异。

Yampi ‘‘atthānantaratāya anantarapaccayo, kālānantaratāya samanantarapaccayo’’ti ācariyānaṃ mataṃ, taṃ ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā samanantarapaccayena paccayo’’tiādīhi (paṭṭhā. 1.1.418) virujjhati. Yampi tattha vadanti ‘‘dhammānaṃ samuṭṭhāpanasamatthatā na parihāyati, bhāvanābalena pana vāritattā dhammā samanantarā nuppajjantī’’ti, tampi kālānantaratāya abhāvameva sādheti. Bhāvanābalena hi tattha kālānantaratā natthīti, mayampi etadeva vadāma. Yasmā ca kālānantaratā natthi, tasmā samanantarapaccayatā na yujjati. Kālānantaratāya hi tesaṃ samanantarapaccayo hotīti laddhi. Tasmā abhinivesaṃ akatvā byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthato. Kathaṃ? Natthi etesaṃ antaranti hi anantarā. Saṇṭhānābhāvato suṭṭhu anantarāti samanantarā.

至于诸老师所说的「以义无间性为无间缘,以时无间性为等无间缘」,这与「从灭尽定出定者的非想非非想处善,以等无间缘为缘而为果定之缘」等相违。他们在那里所说的「诸法的生起能力并未失去,但因修习力所阻止,诸法不从等无间生起」,这也只是证明时无间性的不存在。因为在那里由于修习力而没有时无间性,我们也正是这样说。因为没有时无间性,所以等无间缘性不合理。因为以时无间性,它们才有等无间缘,这是所得。因此,不应执着,应当理解这里的差异只是文字上的,不是意义上的。如何?因为这些之间没有间隔,所以是无间。因为没有停留而完全无间,所以是等无间。

§599

Uppajjamānova saha uppādanabhāvena upakārako dhammo pakāsassa padīpo viya. So arūpakkhandhādivasena chabbidho hoti. Yathāha – ‘‘cattāro khandhā arūpino aññamaññaṃ sahajātapaccayena paccayo. Cattāro mahābhūtā aññamaññaṃ, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ, cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ, mahābhūtā upādārūpānaṃ, rūpino dhammā arūpīnaṃ dhammānaṃ kiñcikāle sahajātapaccayena paccayo, kiñcikāle na sahajātapaccayena paccayo’’ti (paṭṭhā. 1.1.6). Idaṃ hadayavatthumeva sandhāya vuttaṃ.

正在生起时即以生起性而有助益的法,如照明的灯对显现。它依无色蕴等而有六种。如所说:「四无色蕴以俱生缘为缘而互为缘。四大种互为,结生刹那名色互为,心心所法以俱生缘为缘而为心生色之缘,大种以俱生缘为缘而为所造色之缘,色法在某时以俱生缘为缘而为无色法之缘,在某时不以俱生缘为缘」。这是针对心所依处而说的。

§600

Aññamaññaṃ uppādanupatthambhanabhāvena upakārako dhammo aññamaññūpatthambhakaṃ tidaṇḍakaṃ viya. So arūpakkhandhādivasena tividho hoti. Yathāha – ‘‘cattāro khandhā arūpino aññamaññapaccayena paccayo. Cattāro mahābhūtā okkantikkhaṇe nāmarūpaṃ aññamaññapaccayena paccayo’’ti (paṭṭhā. 1.1.7).

以互相生起与支持性而有助益的法,如互相支持的三脚架。它依无色蕴等而有三种。如所说:「四无色蕴以相互缘为缘而互为缘。四大种,结生刹那名色以相互缘为缘而互为缘」。

§601

Adhiṭṭhānākārena nissayākārena ca upakārako dhammo tarucittakammādīnaṃ pathavīpaṭādayo viya. So ‘‘cattāro khandhā arūpino aññamaññaṃ nissayapaccayena paccayo’’ti evaṃ sahajāte vuttanayeneva veditabbo. Chaṭṭho panettha koṭṭhāso ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā…pe… sota… ghāna… jivhā… kāyāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo. Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo’’ti (paṭṭhā. 1.1.8) evaṃ vibhatto.

以确立的方式及依止的方式而有助益的法,如地等对树、画、业等。它应当以「四无色蕴以依止缘为缘而互为缘」等,如在俱生中所说的方式来了知。但这里的第六部分是这样分别论的:「眼处以依止缘为缘而为眼识界及与其相应的诸法之缘……耳……鼻……舌……身处以依止缘为缘而为身识界及与其相应的诸法之缘。依止于色,意界与意识界转起,该色以依止缘为缘而为意界、意识界及与其相应的诸法之缘」。

§602

ti ettha pana ayaṃ tāva vacanattho, tadadhīnavuttitāya attano phalena nissito na paṭikkhittoti nissayo. Yathā pana bhuso āyāso upāyāso, evaṃ bhuso nissayo upanissayo, balavakāraṇassetaṃ adhivacanaṃ. Tasmā balavakāraṇabhāvena upakārako dhammo upanissayapaccayoti veditabbo.

在这里,首先这是文句的意义:因为依赖于它而转起,依止于自己的果而不被拒绝,所以是依止。然而,如同强烈的疲劳是忧恼,同样,强烈的依止是亲依止,这是强力因的同义词。因此,应当了知:以强力因性而有助益的法是亲依止缘。

So ārammaṇūpanissayo anantarūpanissayo pakatūpanissayoti tividho hoti. Tattha ‘‘dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃkatvā paccavekkhati, pubbe suciṇṇāni garuṃkatvā paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ garuṃkatvā paccavekkhati, sekkhā gotrabhuṃ garuṃkatvā paccavekkhanti, vodānaṃ garuṃkatvā paccavekkhanti. Sekkhā maggā vuṭṭhahitvā maggaṃ garuṃkatvā paccavekkhantī’’ti (paṭṭhā. 1.1.423) evamādinā nayena tāva ārammaṇādhipatinā saddhiṃ nānattaṃ akatvāva vibhatto. Tattha yaṃ ārammaṇaṃ garuṃkatvā cittacetasikā uppajjanti, taṃ niyamato tesu ārammaṇesu balavārammaṇaṃ hoti. Iti garukattabbamattaṭṭhena ārammaṇādhipati, balavakāraṇaṭṭhena ārammaṇūpanissayoti evametesaṃ nānattaṃ veditabbaṃ.

它有三种:所缘亲依止、无间亲依止、本性亲依止。其中,「布施后、受持戒后、作伍波萨他业后,重视它而省察,重视先前所行善而省察,从禅那出定后重视禅那而省察,有学者重视种姓而省察,清净者重视清净而省察,有学者从道出定后重视道而省察」等,首先以这样的方式,不与所缘增上分别论而详述。其中,重视所缘而生起心心所,那个所缘必定是那些所缘中的强力所缘。如此,以应重视的意义是所缘增上,以强力因的意义是所缘亲依止,应当这样了知它们的差异。

pi ‘‘purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ upanissayapaccayena paccayo’’tiādinā (paṭṭhā. 1.1.9) nayena anantarapaccayena saddhiṃ nānattaṃ akatvāva vibhatto. Mātikānikkhepe pana nesaṃ ‘‘cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo’’tiādinā (paṭṭhā. 1.1.4) nayena anantarassa, ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ upanissayapaccayena paccayo’’tiādinā (paṭṭhā. 1.1.9) nayena upanissayassa āgatattā nikkhepe viseso atthi. Sopi atthato ekībhāvameva gacchati. Evaṃ santepi attano attano anantarā anurūpassa cittuppādassa pavattanasamatthatāya anantaratā, purimacittassa pacchimacittuppādane balavatāya anantarūpanissayatā veditabbā. Yathā hi hetupaccayādīsu kiñci dhammaṃ vināpi cittaṃ uppajjati, na evaṃ anantaracittaṃ vinā cittassa uppatti nāma atthi. Tasmā balavapaccayo hoti. Iti attano attano anantarā anurūpacittuppādanavasena anantarapaccayo, balavakāraṇavasena anantarūpanissayoti evametesaṃ nānattaṃ veditabbaṃ.

也以「前前善蕴以亲依止缘为缘而为后后善蕴之缘」等方式,不与无间分别论而详述。但在母论的列举中,以「眼识界及与其相应的诸法以无间缘为缘而为意界及与其相应的诸法之缘」等方式说无间,以「前前善法以亲依止缘为缘而为后后善法之缘」等方式说亲依止,所以在列举中有差别。但那个从意义上也归于一致。即使如此,应当了知:以在自己之后紧接着使相应心生起的能力是无间性,以前心对后心生起的强力性是无间亲依止性。因为如同在因缘等中,即使没有某法,心也生起,但不是这样,没有无间心就没有心的生起。因此,它是强力缘。如此,应当了知它们的差异:以在自己之后生起相应心的方式是无间缘,以强力因的方式是无间亲依止。

pana pakato upanissayo pakatūpanissayo. Pakato nāma attano santāne nipphādito vā saddhāsīlādi upasevito vā utubhojanādi. Pakatiyā eva vā upanissayo pakatūpanissayo, ārammaṇānantarehi asammissoti attho. Tassa pakatūpanissayo ‘‘saddhaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādeti. Sīlaṃ, sutaṃ, cāgaṃ, paññaṃ upanissāya dānaṃ deti…pe… samāpattiṃ uppādeti. Saddhā, sīlaṃ, sutaṃ, cāgo, paññā saddhāya, sīlassa, sutassa, cāgassa, paññāya, upanissayapaccayena paccayo’’tiādinā (paṭṭhā. 1.1.423) nayena anekappakārato pabhedo veditabbo. Iti ime saddhādayo pakatā ceva balavakāraṇaṭṭhena upanissayā cāti pakatūpanissayoti.

pana pakato upanissayo pakatūpanissayo。Pakato名为在自己的相续中产生的或者亲近的信戒等,或者时节食物等。由于本性而成为强力缘,故为pakatūpanissayo,意思是不与所缘缘、无间缘混杂。其pakatūpanissayo「依信而布施,受持戒,作伍波萨他业,生起禅那,生起观,生起道,生起神通,生起等至。依戒、闻、舍、慧而布施……乃至……生起等至。信、戒、闻、舍、慧以强力缘为缘而为信、戒、闻、舍、慧之缘」等(《发趣论》1.1.423)方式,应知其多种类的差别。如是这些信等既是本性的,又以强力作用之义而为强力缘,故为pakatūpanissayo。

§603

Paṭhamataraṃ uppajjitvā vattamānabhāvena upakārako dhammo . So pañcadvāre vatthārammaṇahadayavatthuvasena ekādasavidho hoti. Yathāha – ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Sota…pe… ghāna, jivhā, kāyāyatanaṃ, rūpa, sadda, gandha, rasa, phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Rūpa, sadda, gandha, rasa, phoṭṭhabbāyatanaṃ manodhātuyā. Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ kiñcikāle purejātapaccayena paccayo. Kiñcikāle na purejātapaccayena paccayo’’ti (paṭṭhā. 1.1.10).

最先生起后以存在状态而作助益的法。它在五门中以所依、所缘、心所依而成为十一种。如说——「眼处以前生缘为缘而为眼识界及其相应诸法之缘。耳……乃至……鼻、舌、身处,色、声、香、味、触处以前生缘为缘而为身识界及其相应诸法之缘。色、声、香、味、触处为意界。依于色而意界与意识界转起,该色以前生缘为缘而为意界及其相应诸法之缘。某时以前生缘为缘而为意识界及其相应诸法之缘。某时不以前生缘为缘」(《发趣论》1.1.10)。

§604

Purejātānaṃ rūpadhammānaṃ upatthambhakattena upakārako arūpadhammo gijjhapotakasarīrānaṃ āhārāsācetanā viya. Tena vuttaṃ ‘‘pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo’’ti (paṭṭhā. 1.1.11).

以支持前生诸色法之故而作助益的无色法,如鹫鸟幼雏身体的食物思。因此说「后生的心心所法以后生缘为缘而为前生的此身之缘」(《发趣论》1.1.11)。

§605

Āsevanaṭṭhena anantarānaṃ paguṇabalavabhāvāya upakārako dhammo ganthādīsu purimapurimābhiyogo viya. So kusalākusalakiriyajavanavasena tividho hoti. Yathāha – ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo. Purimā purimā akusalā…pe… kiriyābyākatā dhammā pacchimānaṃ pacchimānaṃ kiriyābyākatānaṃ dhammānaṃ āsevanapaccayena paccayo’’ti (paṭṭhā. 1.1.12).

以习行之义而为后续者的熟练强力状态作助益的法,如诸论中前前的修习。它以善、不善、唯作速行而成为三种。如说——「前前的善法以习行缘为缘而为后后的善法之缘。前前的不善……乃至……唯作无记法以习行缘为缘而为后后的唯作无记法之缘」(《发趣论》1.1.12)。

§606

Cittapayogasaṅkhātena kiriyabhāvena upakārako dhammo . So nānakkhaṇikāya ceva kusalākusalacetanāya sahajātāya ca sabbāyapi cetanāya vasena duvidho hoti . Yathāha – ‘‘kusalākusalaṃ kammaṃ vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo. Cetanā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ kammapaccayena paccayo’’ti (paṭṭhā. 1.1.13).

以称为心努力的作用状态而作助益的法。它以不同刹那的善不善思,以及一切俱生的思而成为二种。如说——「善不善业以业缘为缘而为异熟诸蕴及所造诸色之缘。思以业缘为缘而为相应诸法及其等起诸色之缘」(《发趣论》1.1.13)。

§607

Nirussāhasantabhāvena nirussāhasantabhāvāya upakārako vipākadhammo . So pavatte taṃsamuṭṭhānānaṃ, paṭisandhiyaṃ kaṭattā ca rūpānaṃ, sabbattha ca sampayuttadhammānaṃ paccayo hoti. Yathāha –‘‘vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ vipākapaccayena paccayo…pe… paṭisandhikkhaṇe vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ kaṭattā ca rūpānaṃ. Tayo khandhā ekassa khandhassa. Dve khandhā dvinnaṃ khandhānaṃ kaṭattā ca rūpānaṃ vipākapaccayena paccayo. Khandhā vatthussa vipākapaccayena paccayo’’ti.

以无勤励存在状态而为无勤励存在状态作助益的异熟法。它在流转时为其等起者,在结生时为所造诸色,在一切处为相应诸法之缘。如说——「异熟无记一蕴以异熟缘为缘而为三蕴及心等起诸色之缘……乃至……在结生刹那,异熟无记一蕴为三蕴及所造诸色。三蕴为一蕴。二蕴以异熟缘为缘而为二蕴及所造诸色之缘。诸蕴以异熟缘为缘而为所依之缘」。

§608

Rūpārūpānaṃ upatthambhakaṭṭhena upakārakā cattāro āhārā . Yathāha –‘‘kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo. Arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo’’ti (paṭṭhā. 1.1.15). Pañhāvāre pana ‘‘paṭisandhikkhaṇe vipākābyākatā āhārā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ āhārapaccayena paccayo’’tipi (paṭṭhā. 1.1.429) vuttaṃ.

以支持之义而作助益色无色的四食。如说——「段食以食缘为缘而为此身之缘。无色诸食以食缘为缘而为相应诸法及其等起诸色之缘」(《发趣论》1.1.15)。但在问分中说「在结生刹那,异熟无记诸食以食缘为缘而为相应诸蕴及所造诸色之缘」(《发趣论》1.1.429)。

§609

Adhipatiyaṭṭhena upakārakā itthindriyapurisindriyavajjā vīsatindriyā . Tattha cakkhundriyādayo arūpadhammānaṃyeva, sesā rūpārūpānaṃ paccayā honti. Yathāha – ‘‘cakkhundriyaṃ cakkhuviññāṇadhātuyā…pe… sota… ghāna… jivhā… kāyindriyaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo. Rūpajīvitindriyaṃ kaṭattārūpānaṃ indriyapaccayena paccayo. Arūpino indriyā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ indriyapaccayena paccayo’’ti (paṭṭhā. 1.1.16). Pañhāvāre pana ‘‘paṭisandhikkhaṇe vipākābyākatā indriyā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ indriyapaccayena paccayo’’tipi (paṭṭhā. 1.1.430) vuttaṃ.

以增上之义而作助益的除女根、男根外的二十根。其中眼根等只为无色法,其余为色无色之缘。如说——「眼根为眼识界……乃至……耳……鼻……舌……身根以根缘为缘而为身识界及其相应诸法之缘。色命根以根缘为缘而为所造诸色之缘。无色诸根以根缘为缘而为相应诸法及其等起诸色之缘」(《发趣论》1.1.16)。但在问分中说「在结生刹那,异熟无记诸根以根缘为缘而为相应诸蕴及所造诸色之缘」(《发趣论》1.1.430)。

§610

Upanijjhāyanaṭṭhena upakārakāni ṭhapetvā dvipañcaviññāṇe sukhadukkhavedanādvayaṃ sabbānipi kusalādibhedāni satta jhānaṅgāni . Yathāha –‘‘jhānaṅgāni jhānasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ jhānapaccayena paccayo’’ti (paṭṭhā. 1.1.17). Pañhāvāre pana ‘‘paṭisandhikkhaṇe vipākābyākatāni jhānaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ jhānapaccayena paccayo’’tipi (paṭṭhā. 1.1.431) vuttaṃ.

以观察之义而言,除了辅助者之外,在双五识中的苦乐受二法,一切善等分别论的七禅支。如所说:「禅支以禅缘为缘,对与禅相应的诸法及由彼等所生的诸色。」在问分中则说:「在结生刹那,果报无记的禅支以禅缘为缘,对相应的诸蕴及所作的诸色。」

§611

Yato tato vā niyyānaṭṭhena upakārakāni kusalādibhedāni dvādasa maggaṅgāni . Yathāha – ‘‘maggaṅgāni maggasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ maggapaccayena paccayo’’ti (paṭṭhā. 1.1.18). Pañhāvāre pana ‘‘paṭisandhikkhaṇe vipākābyākatāni maggaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ maggapaccayena paccayo’’tipi (paṭṭhā. 1.1.432) vuttaṃ. Ete pana dvepi jhānamaggapaccayā dvipañcaviññāṇāhetukacittesu na labbhantīti veditabbā.

以从此或彼出离之义而言,辅助者是善等分别论的十二道支。如所说:「道支以道缘为缘,对与道相应的诸法及由彼等所生的诸色。」在问分中则说:「在结生刹那,果报无记的道支以道缘为缘,对相应的诸蕴及所作的诸色。」应知这两种禅缘与道缘在双五识无因心中不可得。

§612

Ekavatthukaekārammaṇaekuppādekanirodhasaṅkhātena sampayuttabhāvena upakārakā arūpadhammā . Yathāha – ‘‘cattāro khandhā arūpino aññamaññaṃ sampayuttapaccayena paccayo’’ti (paṭṭhā. 1.1.19).

以一所依、一所缘、一生起、一灭尽所称的相应状态而为辅助者的诸无色法。如所说:「四无色蕴以相应缘为缘,彼此互相。」

§613

Ekavatthukādibhāvānupagamena upakārakā rūpino dhammā arūpīnaṃ dhammānaṃ, arūpinopi rūpīnaṃ . So sahajātapacchājātapurejātavasena tividho hoti. Vuttañhetaṃ ‘‘sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ vippayuttapaccayena paccayo. Pacchājātā kusalā khandhā purejātassa imassa kāyassa vippayuttapaccayena paccayo’’ti (paṭṭhā. 1.1.434). Abyākatapadassa pana sahajātavibhaṅge ‘‘paṭisandhikkhaṇe vipākābyākatā khandhā kaṭattārūpānaṃ vippayuttapaccayena paccayo. Khandhā vatthussa. Vatthu khandhānaṃ vippayuttapaccayena paccayo’’tipi (paṭṭhā. 1.1.434) vuttaṃ. Purejātaṃ pana cakkhundriyādivatthuvaseneva veditabbaṃ. Yathāha – ‘‘purejātaṃ cakkhāyatanaṃ cakkhuviññāṇassa…pe… kāyāyatanaṃ kāyaviññāṇassa vippayuttapaccayena paccayo. Vatthu vipākābyākatānaṃ kiriyābyākatānaṃ khandhānaṃ…pe… vatthu kusalānaṃ khandhānaṃ…pe… vatthu akusalānaṃ khandhānaṃ vippayuttapaccayena paccayo’’ti (paṭṭhā. 1.1.434).

以不具有一所依等状态而为辅助者的诸色法对诸无色法,诸无色法亦对诸色法。彼以俱生、后生、前生而成三种。因为已说:「俱生的善蕴以不相应缘为缘,对心所生的诸色。后生的善蕴以不相应缘为缘,对前生的此身。」在无记句的俱分别论中则说:「在结生刹那,果报无记蕴以不相应缘为缘,对所作色。诸蕴对所依。所依以不相应缘为缘,对诸蕴。」前生则应以眼根等所依而知。如所说:「前生的眼处以不相应缘为缘,对眼识……身处对身识。所依以不相应缘为缘,对果报无记蕴、唯作无记蕴……所依对善蕴……所依对不善蕴。」

§614

Paccuppannalakkhaṇena atthibhāvena tādisasseva dhammassa upatthambhakattena upakārako dhammo . Tassa arūpakkhandhamahābhūtanāmarūpacittacetasikamahābhūtaāyatanavatthuvasena sattadhā mātikā nikkhittā. Yathāha –‘‘cattāro khandhā arūpino aññamaññaṃ atthipaccayena paccayo, cattāro mahābhūtā, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ. Cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ. Mahābhūtā upādārūpānaṃ. Cakkhāyatanaṃ cakkhuviññāṇadhātuyā…pe… kāyāyatanaṃ…pe… rūpāyatanaṃ…pe… phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo. Rūpāyatanaṃ…pe… phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ. Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo’’ti (paṭṭhā. 1.1.21).

以现在相、以存在状态、以支持如是之法而为辅助者的法。彼的母论以无色蕴、大种、名色、心心所、大种、处、所依七种方式列出。如所说:「四无色蕴以有缘为缘,彼此互相;四大种;在入胎刹那名色彼此互相。心心所法对心所生的诸色。大种对所造色。眼处以有缘为缘,对眼识界……身处……色处……触处对身识界及与彼相应的诸法。色处……触处对意界及与彼相应的诸法。依于色而意界与意识界转起,彼色以有缘为缘,对意界与意识界及与彼相应的诸法。」

Pañhāvāre pana sahajātaṃ purejātaṃ pacchājātaṃ āhāraṃ indriyantipi nikkhipitvā tāva ‘‘eko khandho tiṇṇannaṃ khandhānaṃ taṃsamuṭṭhānānañca rūpānaṃ atthipaccayena paccayo’’tiādinā (paṭṭhā. 1.1.435) nayena niddeso kato, purejātānaṃ cakkhādīnaṃ vasena niddeso kato. purejātassa imassa kāyassa pacchājātānaṃ cittacetasikānaṃ paccayavasena niddeso kato. ‘‘kabaḷīkāro āhāro imassa kāyassa atthipaccayena paccayo. Rūpajīvitindriyaṃ kaṭattārūpānaṃ atthipaccayena paccayo’’ti (paṭṭhā. 1.1.435) evaṃ niddeso katoti.

在问分中则列出俱生、前生、后生、食、根,首先以「一蕴以有缘为缘,对三蕴及由彼等所生的诸色」等方式作分别论,以前生的眼等作分别论,以前生的此身对后生的心心所的缘作分别论。如此作分别论:「段食以有缘为缘,对此身。色命根以有缘为缘,对所作色。」

§615

Attano anantarā uppajjamānānaṃ arūpadhammānaṃ pavattiokāsadānena upakārakā samanantaraniruddhā arūpadhammā . Yathāha –‘‘samanantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena paccayo’’ti.

以给予自己之后生起的诸无色法转起之处而为辅助者的无间灭的诸无色法。如所说:「无间灭的心心所法以无有缘为缘,对现起的心心所法。」

Te eva vigatabhāvena upakārakattā . Yathāha – ‘‘samanantaravigatā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ vigatapaccayena paccayo’’ti.

彼等以离去状态而为辅助者。如所说:「无间离去的心心所法以离去缘为缘,对现起的心心所法。」

Atthi paccayadhammā eva ca avigatabhāvena upakārakattā ti veditabbā. Desanāvilāsena pana tathā vinetabbaveneyyavasena vā ayaṃ duko vutto, ahetukadukaṃ vatvāpi hetuvippayuttaduko viyāti.

应当知道:「有缘法」仅以未离去的状态而作为助缘。然而,依教说的方式,或依如此应被调伏者与所调伏者的方式,说此二法,如同说了无因二法之后,又说因不相应二法一样。

Avijjāpaccayāsaṅkhārapadavitthārakathā无明缘行句详论

§616

Evamimesu catuvīsatiyā paccayesu ayaṃ avijjā,

如是,在这二十四缘中,此无明,

Paccayo hoti puññānaṃ, duvidhānekadhā pana;

「对诸福,成为缘,以二种及多种;对其余最后诸法,彼以一种被认为是缘。」

Paresaṃ pacchimānaṃ sā, ekadhā paccayo matāti.

对其他后面的那些,它以一种方式为缘。

Tattha ti ārammaṇapaccayena ca upanissayapaccayena cāti dvedhā paccayo hoti. Sā hi avijjaṃ khayato vayato sammasanakāle kāmāvacarānaṃ puññābhisaṅkhārānaṃ ārammaṇapaccayena paccayo hoti. Abhiññācittena samohacittaṃ jānanakāle rūpāvacarānaṃ. Avijjāsamatikkamatthāya pana dānādīni ceva kāmāvacarapuññakiriyavatthūni pūrentassa, rūpāvacarajjhānāni ca uppādentassa dvinnampi tesaṃ upanissayapaccayena paccayo hoti. Tathā avijjāsammūḷhattā kāmabhavarūpabhavasampattiyo patthetvā tāneva puññāni karontassa.

其中,「以二种」:即以所缘缘及以增上缘,成为二种缘。因为她(无明)在以灭尽、坏灭观察无明之时,以所缘缘成为欲界福行的缘。在以神通心了知有痴心之时,成为色界(福行)的(缘)。然而,为了超越无明而行布施等欲界福业事之基础,以及生起色界禅那者,她以增上缘成为此二者的缘。同样地,因为被无明所迷惑,希求欲有、色有的圆满而行彼诸福者(亦然)。

nti apuññābhisaṅkhārānaṃ anekadhā paccayo hoti. Kathaṃ? Esā hi avijjaṃ ārabbha rāgādīnaṃ uppajjanakāle ārammaṇapaccayena, garuṃkatvā assādanakāle ārammaṇādhipatiārammaṇūpanissayehi, avijjāsammūḷhassa anādīnavadassāvino pāṇātipātādīni karontassa upanissayapaccayena, dutiyajavanādīnaṃ anantarasamanantaraanantarūpanissayāsevananatthivigatapaccayehi, yaṃkiñci akusalaṃ karontassa hetu sahajāta aññamañña nissaya sampayutta atthi avigatapaccayehīti anekadhā paccayo hoti.

「以多种」:对非福行,以多种成为缘。如何?因为她(无明)在缘无明而生起贪等之时,以所缘缘;在重视、味着之时,以所缘增上、所缘增上、所缘增上缘;对被无明所迷惑、不见过患而行杀生等者,以增上缘;对第二速行等,以无间、等无间、无间增上、习、无、离去诸缘;对行任何不善者,以因、俱生、相互、依止、相应、有、不离去诸缘,如是以多种成为缘。

ti āneñjābhisaṅkhārānaṃ upanissayapaccayeneva ekadhā paccayo matā. So panassā upanissayabhāvo puññābhisaṅkhāre vuttanayeneva veditabboti.

「以一种」:对不动行,仅以增上缘,以一种被认为是缘。而她对彼的增上状态,应以如前所说的方式,在福行中理解。

§617

Etthāha – kiṃ panāyamekāva avijjā saṅkhārānaṃ paccayo, udāhu aññepi paccayā santīti? Kiṃ panettha, yadi tāva ekāva, ekakāraṇavādo āpajjati. Athaññepi santi, ‘‘avijjāpaccayā saṅkhārā’’ti ekakāraṇaniddeso nupapajjatīti? Na nupapajjati. Kasmā? Yasmā –

于此有问:「然而,仅此无明一个是诸行的缘,或者还有其他诸缘存在?」「但在此,如果仅是一个,则陷入单一因论。如果还有其他(缘)存在,则『以无明为缘而有行』的单一因的指示不成立?」不,不是不成立。为何?因为——

Ekaṃ na ekato idha, nānekamanekatopi no ekaṃ;

此处一非从一,非一亦非从多为一;

Phalamatthi atthi pana eka-hetuphaladīpane attho.

有果,然而在一因果的显示中有义。

Ekato hi kāraṇato na idha kiñci ekaṃ phalamatthi, na anekaṃ. Nāpi anekehi kāraṇehi ekaṃ. Anekehi pana kāraṇehi anekameva hoti. Tathā hi anekehi utupathavībījasalilasaṅkhātehi kāraṇehi anekameva rūpagandharasādikaṃ aṅkurasaṅkhātaṃ phalaṃ uppajjamānaṃ dissati. Yaṃ panetaṃ ‘‘avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇa’’nti ekekahetuphaladīpanaṃ kataṃ, tattha attho atthi, payojanaṃ vijjati.

确实,此处从一个原因没有任何一个果,也没有多个果。也不是从多个原因产生一个果。然而从多个原因只产生多个果。如是,确实可见从多个称为时节、地、种子、水的原因,产生多个称为芽的果,即色、香、味等。然而这里所作的「以无明为缘而有行,以行为缘而有识」这样的一一因果显示,在那里有义,有目的。

Bhagavā hi katthaci padhānattā, katthaci pākaṭattā, katthaci asādhāraṇattā desanāvilāsassa ca veneyyānañca anurūpato ekameva hetuṃ vā phalaṃ vā dīpeti. ‘‘Phassapaccayā vedanā’’ti hi padhānattā ekameva hetuphalamāha. Phasso hi vedanāya padhānahetu yathāphassaṃ vedanā vavatthānato. Vedanā ca phassassa padhānaphalaṃ yathāvedanaṃ phassavavatthānato. ‘‘Semhasamuṭṭhānā ābādhā’’ti (a. ni. 10.60) pākaṭattā ekaṃ hetumāha. Pākaṭo hi ettha semho, na kammādayo. ‘‘Ye keci, bhikkhave, akusalā dhammā, sabbe te ayonisomanasikāramūlakā’’ti asādhāraṇattā ekaṃ hetumāha. Asādhāraṇo hi ayonisomanasikāro akusalānaṃ, sādhāraṇāni vatthārammaṇādīnīti. Tasmā ayamidha avijjā vijjamānesupi aññesu vatthārammaṇasahajātadhammādīsu saṅkhārakāraṇesu ‘‘assādānupassino taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.52) ca ‘‘avijjāsamudayā āsavasamudayo’’ti (ma. ni. 1.104) ca vacanato aññesampi taṇhādīnaṃ saṅkhārahetūnaṃ hetūti padhānattā, ‘‘avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharotī’’ti pākaṭattā, asādhāraṇattā ca saṅkhārānaṃ hetubhāvena dīpitāti veditabbā. Eteneva ca ekekahetuphaladīpanaparihāravacanena sabbattha ekekahetuphaladīpane payojanaṃ veditabbanti.

世尊确实在某处因为主要性,在某处因为明显性,在某处因为不共性,以及适合于说法的风格和所调伏者,只显示一个因或一个果。「以触为缘而有受」,确实因为主要性而只说一因一果。因为触是受的主要因,由于受依触而确定。而受是触的主要果,由于触依受而确定。「由痰所生的疾病」,因为明显性而说一个因。因为此处痰是明显的,而非业等。「诸比库,凡任何不善法,一切都以非如理作意为根」,因为不共性而说一个因。因为非如理作意是不善法的不共因,而所依、所缘等是共同的。因此,此处这个无明,虽然存在其他的所依、所缘、俱生法等行的原因,但从「随观味者,渴爱增长」和「从无明集而有漏集」的言说,以及其他渴爱等也是行的因,因为主要性,「诸比库,无智者为无明所覆,造作福行」,因为明显性和不共性,应知被显示为诸行的因。正是以此一一因果显示的解释之语,应知在一切处一一因果显示中有目的。

§618

Etthāha – evaṃ santepi ekantāniṭṭhaphalāya sāvajjāya avijjāya kathaṃ puññāneñjābhisaṅkhārapaccayattaṃ yujjati? Na hi nimbabījato ucchu uppajjatīti. Kathaṃ na yujjissati? Lokasmiñhi –

于此有人说:如是时,对于完全导致不可意果、有过失的无明,如何适合作为福行、不动行的缘?因为从楝树种子不会生出甘蔗。如何不适合?因为在世间:

Viruddho cāviruddho ca, sadisāsadiso tathā;

相违与不相违,以及相似与不相似;

Dhammānaṃ paccayo siddho, vipākā eva te ca na.

诸法的缘已成立,而那些非异熟。

Dhammānaṃ hi ṭhānasabhāvakiccādiviruddho cāviruddho ca paccayo loke siddho. Purimacittaṃ hi aparacittassa ṭhānaviruddho paccayo, purimasippādisikkhā ca pacchā pavattamānānaṃ sippādikiriyānaṃ. Kammaṃ rūpassa sabhāvaviruddho paccayo, khīrādīni ca dadhiādīnaṃ. Āloko cakkhuviññāṇassa kiccaviruddho, guḷādayo ca āsavādīnaṃ. Cakkhurūpādayo pana cakkhuviññāṇādīnaṃ ṭhānāviruddhā paccayā. Purimajavanādayo pacchimajavanādīnaṃ sabhāvāviruddhā kiccāviruddhā ca.

确实,诸法的处所、自性、作用等相违的和不相违的缘在世间已成立。因为前心是后心的处所相违的缘,以及前面的工艺等学习是后来生起的工艺等作业的缘。业是色的自性相违的缘,以及乳等是酪等的缘。光是眼识的作用相违的缘,糖等是酒等的缘。然而眼、色等是眼识等的处所不相违的缘。前速行等是后速行等的自性不相违和作用不相违的缘。

Yathā ca viruddhāviruddhā paccayā siddhā, evaṃ sadisāsadisāpi. Sadisameva hi utuāhārasaṅkhātaṃ rūpaṃ rūpassa paccayo, sālibījādīni ca sāliphalādīnaṃ. Asadisampi rūpaṃ arūpassa, arūpañca rūpassa paccayo hoti, golomāviloma-visāṇa-dadhitilapiṭṭhādīni ca dubbā-sarabhūtiṇakādīnaṃ. Yesañca dhammānaṃ te viruddhāviruddhasadisāsadisapaccayā, na te dhammā tesaṃ dhammānaṃ vipākā eva.

如同相违与不相违的诸缘已成立,如是相似与不相似的也是。因为相似的,即称为时节与食的色,是色的缘,稻种等是稻果等的缘。不相似的,色也是非色的缘,非色也是色的缘,牛毛、羊毛、角、酪、芝麻粉等是毯、绳、油、酥等的缘。对于那些法,那些相违不相违、相似不相似的诸缘,那些法并非那些法的果报。

Iti ayaṃ avijjā vipākavasena ekantāniṭṭhaphalā, sabhāvavasena ca sāvajjāpi samānā sabbesampi etesaṃ puññābhisaṅkhārādīnaṃ yathānurūpaṃ ṭhānakiccasabhāvaviruddhāviruddhapaccayavasena, sadisāsadisapaccayavasena ca paccayo hotīti veditabbā. So cassā paccayabhāvo ‘‘yassa hi dukkhādīsu avijjāsaṅkhātaṃ aññāṇaṃ appahīnaṃ hoti, so dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā tassa hetubhūte tividhepi saṅkhāre ārabhatī’’tiādinā nayena vutto eva.

如是,应知此无明以果报而言是一向不可喜果,以自性而言虽是有过失的,但对于所有这些福行等,以如其所应的处所、作用、自性、相违不相违缘之方式,以及相似不相似缘之方式而成为缘。其缘的状态已如此说:「对于谁,在苦等中称为无明的无智未被舍断,他首先在苦中,以对前际等的无智,执取轮回之苦为乐想,而造作成为其因的三种行。」

§619

Apica ayaṃ aññopi pariyāyo –

再者,这是另一种方式——

Cutūpapāte saṃsāre, saṅkhārānañca lakkhaṇe;

「在死生与轮回中,以及在诸行的特相上;

Yo paṭiccasamuppanna-dhammesu ca vimuyhati.

凡对缘起法迷惑者,

Abhisaṅkharoti so ete, saṅkhāre tividhe yato;

他造作这些三种行,因为

Avijjā paccayo tesaṃ, tividhānampayaṃ tatoti.

无明是它们的缘,这三种的。」

Kathaṃ pana yo etesu vimuyhati, so tividhepete saṅkhāre karotīti ce. tāva vimūḷho ‘‘sabbattha khandhānaṃ bhedo maraṇa’’nti cutiṃ agaṇhanto ‘‘satto marati, sattassa dehantarasaṅkamana’’ntiādīni vikappeti.

然而,如何说「凡对这些迷惑者,他造作这三种行」呢?首先,迷惑者不了知「一切处诸蕴的破坏是死」的死,而分别论「有情死,有情转生到另一身体」等等。

vimūḷho ‘‘sabbattha khandhānaṃ pātubhāvo jātī’’ti upapātaṃ agaṇhanto ‘‘satto upapajjati, sattassa navasarīrapātubhāvo’’tiādīni vikappeti.

愚痴者不了知「一切处诸蕴的显现是生」这个再生,而作种种分别论:「有情再生,有情的新身显现」等等。

vimūḷho yo esa,

愚痴者,

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

「诸蕴的相续,以及诸界、诸处;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. –

不断地转起,这被称为轮回。」

Evaṃ vaṇṇito taṃ evaṃ agaṇhanto ‘‘ayaṃ satto asmā lokā paraṃ lokaṃ gacchati, parasmā lokā imaṃ lokaṃ āgacchatī’’tiādīni vikappeti.

如此所说的,不了知这个,而作种种分别论:「这个有情从此世去到他世,从他世来到此世」等等。

vimūḷho saṅkhārānaṃ sabhāvalakkhaṇaṃ sāmaññalakkhaṇañca agaṇhanto saṅkhāre attato attaniyato dhuvato sukhato subhato vikappeti.

愚痴者不了知诸行的自性相与共相,而把诸行分别论为我、我所、常、乐、净。

vimūḷho avijjādīhi saṅkhārādīnaṃ pavattiṃ agaṇhanto ‘‘attā jānāti vā na jānāti vā, so eva karoti ca kāreti ca. So paṭisandhiyaṃ upapajjati, tassa aṇuissarādayo kalalādibhāvena sarīraṃ saṇṭhapento indriyāni sampādenti. So indriyasampanno phusati, vediyati, taṇhīyati, upādiyati, ghaṭiyati. So puna bhavantare bhavatī’’ti vā, ‘‘sabbe sattā niyatisaṅgatibhāvapariṇatā’’ti (dī. ni. 1.168) vā vikappeti.

愚痴者不了知由无明等而有诸行等的转起,而作种种分别论:「我知或不知,他既作又令作。他在结生时再生,他的微细主宰等以羯罗蓝等状态建立身体,成就诸根。他具足诸根而触、受、渴爱、取、努力。他在另一有中再有」,或者「一切有情由命运、结合、自性而转变」等等。

So avijjāya andhīkato evaṃ vikappento yathā nāma andho pathaviyaṃ vicaranto maggampi amaggampi thalampi ninnampi samampi visamampi paṭipajjati, evaṃ puññampi apuññampi āneñjābhisaṅkhārampi abhisaṅkharotīti.

他被无明所盲而如此分别论,犹如盲人在地上行走,走上道路或非道路、平地或低地、平坦或不平坦,如此他造作福行、非福行或不动行。

Tenetaṃ vuccati –

因此,这样说——

‘‘Yathāpi nāma jaccandho, naro apariṇāyako;

「譬如生盲者,是无引导者;

Ekadā yāti maggena, ummaggenāpi ekadā.

有时行正道,有时行邪道。

‘‘Saṃsāre saṃsaraṃ bālo, tathā apariṇāyako;

「愚者在轮回中轮回,如是无引导者;

Karoti ekadā puññaṃ, apuññamapi ekadā.

有时造福,有时亦造非福。

‘‘Yadā ca ñatvā so dhammaṃ, saccāni abhisamessati;

「当他知法后,将现观诸谛;

Tadā avijjūpasamā, upasanto carissatī’’ti.

那时以无明寂灭,他将寂静而行。」

Ayaṃ ‘‘avijjāpaccayā saṅkhārā’’ti padasmiṃ vitthārakathā. · 这是在「以无明为缘而有行」这一句的详细解释。

Saṅkhārapaccayāviññāṇapadavitthārakathā行缘识句详论

§620

Saṅkhārapaccayā viññāṇapade – nti cakkhuviññāṇādi chabbidhaṃ. Tattha cakkhuviññāṇaṃ kusalavipākaṃ akusalavipākanti duvidhaṃ hoti. Tathā sotaghānajivhākaāyaviññāṇāni. Manoviññāṇaṃ kusalākusalavipākā dve manodhātuyo, tisso ahetukamanoviññāṇadhātuyo, aṭṭha sahetukāni kāmāvacaravipākacittāni, pañca rūpāvacarāni, cattāri arūpāvacarānīti bāvīsatividhaṃ hoti. Iti imehi chahi viññāṇehi sabbānipi bāttiṃsa lokiyavipākaviññāṇāni saṅgahitāni honti. Lokuttarāni pana vaṭṭakathāya na yujjantīti na gahitāni.

「行缘识」句中——是眼识等六种。其中,眼识有善果报、不善果报二种。同样,耳识、鼻识、舌识、身识亦然。意识有善不善果报的二意界,三无因意识界,八有因欲界果报心,五色界,四无色界,共二十二种。如是以这六识摄取一切三十二世间果报识。但出世间诸识不适合于轮转之说,故未取。

Tattha siyā ‘‘kathaṃ panetaṃ jānitabbaṃ idaṃ vuttappakāraṃ viññāṇaṃ saṅkhārapaccayā hotī’’ti? Upacitakammābhāve vipākābhāvato. Vipākaṃ hetaṃ, vipākañca na upacitakammābhāve uppajjati. Yadi uppajjeyya sabbesaṃ sabbavipākāni uppajjeyyuṃ, na ca uppajjantīti jānitabbametaṃ saṅkhārapaccayā idaṃ viññāṇaṃ hotīti.

于此,可能有「但如何应知此所说种类的识是以行为缘」?因为在积集业不存在时,果报不存在。这是果报,而果报不在积集业不存在时生起。如果生起的话,一切人的一切果报都应生起,但并不生起,因此应知此识是以行为缘。

Katarasaṅkhārapaccayā kataraṃ viññāṇanti ce. tāva kusalavipākāni pañca cakkhuviññāṇādīni, manoviññāṇe ekā manodhātu, dve manoviññāṇadhātuyo, aṭṭha kāmāvacaramahāvipākānīti soḷasa. Yathāha –

以何行为缘而有何识?首先,善果报的五种眼识等,在意识中有一个意界、两个意识界、八个欲界大果报,如此十六种。如所说——

‘‘Kāmāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… sota… ghāna… jivhā… kāyaviññāṇaṃ … vipākā manodhātu uppannā hoti. Somanassasahagatā manoviññāṇadhātu uppannā hoti. Upekkhāsahagatā manoviññāṇadhātu uppannā hoti. Somanassasahagatā ñāṇasampayuttā. Somanassasahagatā ñāṇasampayuttā sasaṅkhārena. Somanassasahagatā ñāṇavippayuttā. Somanassasahagatā ñāṇavippayuttā sasaṅkhārena. Upekkhāsahagatā ñāṇasampayuttā. Upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena. Upekkhāsahagatā ñāṇavippayuttā. Upekkhāsahagatā ñāṇavippayuttā sasaṅkhārenā’’ti (dha. sa. 431, 498).

「因欲界善业的已作、已积集,果报眼识已生起……耳……鼻……舌……身识……果报意界已生起。与悦俱的意识界已生起。与舍俱的意识界已生起。与悦俱相应智。与悦俱相应智有行。与悦俱不相应智。与悦俱不相应智有行。与舍俱相应智。与舍俱相应智有行。与舍俱不相应智。与舍俱不相应智有行。」

pana pañca rūpāvacaravipākāni. Yathāha –

又有五种色界果报。如所说——

‘‘Tasseva rūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ vivicceva kāmehi paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhānaṃ upasampajja viharatī’’ti (dha. sa. 499). Evaṃ puññābhisaṅkhārapaccayā ekavīsatividhaṃ viññāṇaṃ hoti.

「因彼色界善业的已作、已积集,果报离诸欲而进入第一禅那……乃至……进入第五禅那而住。」如此,以福行为缘而有二十一种识。

pana akusalavipākāni pañca cakkhuviññāṇādīni, ekā manodhātu, ekā manoviññāṇadhātūti evaṃ sattavidhaṃ viññāṇaṃ hoti. Yathāha –

又有不善果报的五种眼识等、一个意界、一个意识界,如此有七种识。如所说——

‘‘Akusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… sota… ghāna… jivhā… kāyaviññāṇaṃ… vipākā manodhātu vipākā manoviññāṇadhātu uppannā hotī’’ti (dha. sa. 556).

「因不善业的已作、已积集,果报眼识已生起……耳……鼻……舌……身识……果报意界、果报意识界已生起。」

pana cattāri arūpavipākānīti evaṃ catubbidhaṃ viññāṇaṃ hoti. Yathāha –

又有四种无色果报,如此有四种识。如所说——

‘‘Tasseva arūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ sabbaso rūpasaññānaṃ samatikkamā ākāsānañcāyatanasaññāsahagataṃ…pe… viññāṇañcā…pe… ākiñcaññā…pe… nevasaññānāsaññāyatanasahagataṃ sukhassa ca dukkhassa ca pahānā catutthaṃ jhānaṃ upasampajja viharatī’’ti (dha. sa. 501).

「由于那无色界善业的已作、已积累,作为果报,完全超越一切色想,与空无边处想俱行……(中略)……识无边……(中略)……无所有……(中略)……与非想非非想处俱行,舍断乐与苦,证入第四禅而住。」

§621

Evaṃ yaṃ saṅkhārapaccayā yaṃ viññāṇaṃ hoti, taṃ ñatvā idānissa evaṃ pavatti veditabbā – sabbameva hi idaṃ pavattipaṭisandhivasena dvedhā pavattati. Tattha dve pañcaviññāṇāni, dve manodhātuyo, somanassasahagatā ahetukamanoviññāṇadhātūti imāni terasa pañcavokārabhave pavattiyaññeva pavattanti. Sesāni ekūnavīsati tīsu bhavesu yathānurūpaṃ pavattiyampi paṭisandhiyampi pavattanti.

如此,应知以行为缘而有的识,现在其运作如下——确实这一切以运转与结生二种方式运作。其中,二种五识、二种意界、与悦俱行的无因意识界,这十三种只在五蕴有中以运转方式运作。其余十九种在三有中,如其相应地,在运转时与结生时都运作。

Kathaṃ? Kusalavipākāni tāva cakkhuviññāṇādīni pañca kusalavipākena akusalavipākena vā nibbattassa yathākkamaṃ paripākaṃ upagatindriyassa cakkhādīnaṃ āpāthagataṃ iṭṭhaṃ iṭṭhamajjhattaṃ vā rūpādiārammaṇaṃ ārabbha cakkhādipasādaṃ nissāya dassanasavanaghāyanasāyanaphusanakiccaṃ sādhayamānāni pavattanti. Tathā akusalavipākāni pañca. Kevalañhi tesaṃ aniṭṭhaṃ aniṭṭhamajjhattaṃ vā ārammaṇaṃ hoti. Ayameva viseso. Dasapi cetāni niyatadvārārammaṇavatthuṭṭhānāni niyatakiccāneva ca bhavanti.

如何?首先,善果报的眼识等五种,对于由善果报或恶果报所生、已达成熟的眼等诸根,缘取已到达的可意、可意中舍的色等所缘,依止眼等净色,完成见、闻、嗅、尝、触的作用而运转。同样,不善果报的五种也是如此。只是它们的所缘是不可意、不可意中舍的。这是差别。这十种确实是固定门、所缘、所依、转起,也是固定作用的。

Tato kusalavipākānaṃ cakkhuviññāṇādīnaṃ anantarā kusalavipākā manodhātu tesaṃyeva ārammaṇaṃ ārabbha hadayavatthuṃ nissāya sampaṭicchanakiccaṃ sādhayamānā pavattati. Tathā akusalavipākānaṃ anantarā akusalavipākā. Idañca pana dvayaṃ aniyatadvārārammaṇaṃ niyatavatthuṭṭhānaṃ niyatakiccañca hoti.

其后,在善果报的眼识等之后,善果报意界缘取它们的所缘,依止心所依,完成领受作用而运转。同样,在不善果报之后是不善果报。这二者是不定门、所缘,固定所依、转起,固定作用的。

Somanassasahagatā pana ahetukamanoviññāṇadhātu kusalavipākamanodhātuyā anantarā tassā eva ārammaṇaṃ ārabbha hadayavatthuṃ nissāya santīraṇakiccaṃ sādhayamānā chasu dvāresu balavārammaṇe kāmāvacarasattānaṃ yebhuyyena lobhasampayuttajavanāvasāne bhavaṅgavīthiṃ pacchinditvā javanena gahitārammaṇe tadārammaṇavasena ca sakiṃ vā dvikkhattuṃ vā pavattatīti majjhimaṭṭhakathāyaṃ vuttaṃ. Abhidhammaṭṭhakathāyaṃ pana tadārammaṇe dve cittavārā āgatā. Idaṃ pana cittaṃ tadārammaṇanti ca piṭṭhibhavaṅganti cāti dve nāmāni labhati. Aniyatadvārārammaṇaṃ niyatavatthukaṃ aniyataṭṭhānakiccañca hotīti. Evaṃ tāva terasa pañcavokārabhave pavattiyaññeva pavattantīti veditabbāni.

而与悦俱行的无因意识界,在善果报意界之后,缘取其所缘,依止心所依,完成推度作用,在六门中对强所缘,对欲界有情,通常在与贪相应的速行终了时,切断有分心路,对速行所取的所缘,以彼所缘方式一次或两次运转,这在《中部注释》中说。但在《阿毗达摩注释》中,彼所缘有两个心轮到来。这个心获得彼所缘与后有分两个名称。它是不定门、所缘,固定所依,不定转起、作用的。如此,应知这十三种只在五蕴有中以运转方式运转。

Sesesu ekūnavīsatiyā na kiñci attano anurūpāya paṭisandhiyā na pavattati. Pavattiyaṃ pana kusalākusalavipākā tāva dve ahetukamanoviññāṇadhātuyo pañcadvāre kusalākusalavipākamanodhātūnaṃ anantarā santīraṇakiccaṃ, chasu dvāresu pubbe vuttanayeneva tadārammaṇakiccaṃ, attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti cattāri kiccāni sādhayamānā niyatavatthukā aniyatadvārārammaṇaṭṭhānakiccā hutvā pavattanti.

在其余十九种中,没有任何一种不在与自己相应的结生中运转。但在运转时,首先善不善果报的二种无因意识界,在五门中于善不善果报意界之后完成推度作用,在六门中以前述方式完成彼所缘作用,在由自己给予结生之后,当没有有分断绝的心生起时完成有分作用,最后完成死亡作用,这样完成四种作用,成为固定所依、不定门、所缘、转起、作用而运转。

Aṭṭha kāmāvacarasahetukacittāni vuttanayeneva chasu dvāresu tadārammaṇakiccaṃ, attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti tīṇi kiccāni sādhayamānāni niyatavatthukāni aniyatadvārārammaṇaṭṭhānakiccāni hutvā pavattanti.

八种欲界有因心,以前述方式在六门中完成彼所缘作用,在由自己给予结生之后,当没有有分断绝的心生起时完成有分作用,最后完成死亡作用,这样完成三种作用,成为固定所依、不定门、所缘、转起、作用而运转。

Pañca rūpāvacarāni cattāri ca āruppāni attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti kiccadvayaṃ sādhayamānāni pavattanti . Tesu rūpāvacarāni niyatavatthārammaṇāni aniyataṭṭhānakiccāni, itarāni niyatavatthukāni niyatārammaṇāni aniyataṭṭhānakiccāni hutvā pavattantīti evaṃ tāva bāttiṃsavidhampi viññāṇaṃ pavattiyaṃ saṅkhārapaccayā pavattati. Tatrāssa te te saṅkhārā kammapaccayena ca upanissayapaccayena ca paccayā honti.

五种色界与四种无色界,在由自己给予结生之后,当没有有分断绝的心生起时完成有分作用,最后完成死亡作用,这样完成二种作用而运转。其中,色界的是固定所依、所缘,不定转起、作用;其余的是固定所依,固定所缘,不定转起、作用而运转。如此,三十二种识在运转时以行为缘而运转。其中,那些行以业缘与亲依止缘作为它的缘。

§622

Yaṃ pana vuttaṃ ‘‘sesesu ekūnavīsatiyā na kiñci attano anurūpāya paṭisandhiyā na pavattatī’’ti, taṃ atisaṃkhittattā dubbijānaṃ. Tenassa vitthāranayadassanatthaṃ vuccati – kati paṭisandhiyo, kati paṭisandhicittāni, kena kattha paṭisandhi hoti, kiṃ paṭisandhiyā ārammaṇanti?

然而,所说的「在其余十九种中,没有任何不适合自己的结生而转起」,由于过于简略而难以理解。为了显示其详细的方法而说——有多少结生?有多少结生心?以何在何处结生?结生的所缘是什么?

Asaññapaṭisandhiyā saddhiṃ vīsati paṭisandhiyo. Vuttappakārāneva ekūnavīsati paṭisandhicittāni. Tattha akusalavipākāya ahetukamanoviññāṇadhātuyā apāyesu paṭisandhi hoti. Kusalavipākāya manussaloke jaccandhajātibadhirajātiummattakajātieḷamūganapuṃsakādīnaṃ. Aṭṭhahi sahetukakāmāvacaravipākehi kāmāvacaradevesu ceva manussesu ca puññavantānaṃ paṭisandhi hoti. Pañcahi rūpāvacaravipākehi rūpībrahmaloke. Catūhi arūpāvacaravipākehi arūpaloketi. Yena ca yattha paṭisandhi hoti , sā eva tassa anurūpā paṭisandhi nāma. Saṅkhepato pana paṭisandhiyā tīṇi ārammaṇāni honti atītaṃ paccuppannaṃ navattabbañca. Asaññā paṭisandhi anārammaṇāti.

连同无想结生有二十种结生。如前所述有十九种结生心。其中,以不善异熟的无因意界在恶趣结生。以善异熟的[无因意界]在人界中生盲者、生聋者、生疯者、生哑者、不男等结生。以八种有因欲界异熟在欲界天与人中有福德者结生。以五种色界异熟在色界梵天界。以四种无色界异熟在无色界。以何在何处结生,那即名为适合他的结生。简略而言,结生有三种所缘:过去、现在、不当生起。无想结生是无所缘的。

Tattha viññāṇañcāyatananevasaññānāsaññāyatanapaṭisandhīnaṃ atītameva ārammaṇaṃ. Dasannaṃ kāmāvacarānaṃ atītaṃ vā paccuppannaṃ vā. Sesānaṃ navattabbameva. Evaṃ tīsu ārammaṇesu pavattamānā pana paṭisandhi yasmā atītārammaṇassa vā navattabbārammaṇassa vā cuticittassa anantarameva pavattati. Paccuppannārammaṇaṃ pana cuticittaṃ nāma natthi. Tasmā dvīsu ārammaṇesu aññatarārammaṇāya cutiyā anantarā tīsu ārammaṇesu aññatarārammaṇāya paṭisandhiyā sugatiduggativasena pavattanākāro veditabbo.

其中,识无边处与非想非非想处结生的所缘唯是过去。十种欲界的[结生]或过去或现在。其余的唯是不当生起。如此在三种所缘中转起的结生,由于在过去所缘或不当生起所缘的死心之后无间即转起。然而,名为现在所缘的死心是不存在的。因此,应知在二种所缘中任一所缘的死之后无间,在三种所缘中任一所缘的结生,依善趣恶趣而转起的方式。

§623

Seyyathidaṃ – kāmāvacarasugatiyaṃ tāva ṭhitassa pāpakammino puggalassa ‘‘tānissa tasmiṃ samaye olambantī’’tiādivacanato (ma. ni. 3.248) maraṇamañce nipannassa yathūpacitaṃ pāpakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchati. Taṃ ārabbha uppannāya tadārammaṇapariyosānāya javanavīthiyā anantaraṃ bhavaṅgavisayaṃ ārammaṇaṃ katvā cuticittaṃ uppajjati. Tasmiṃ niruddhe tadeva āpāthagataṃ kammaṃ vā kammanimittaṃ vā ārabbha anupacchinnakilesabalavināmitaṃ duggatipariyāpannaṃ paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya cutiyā anantarā atītārammaṇā paṭisandhi.

譬如,首先住于欲界善趣的作恶业者,「彼于彼时悬挂」等语(中部3.248),卧于死床者,如所积集的恶业或业相在意门现起。缘于那个而生起的、以彼所缘为终的速行心路之后无间,以有分的境为所缘,死心生起。在那个灭时,缘于那个现起的业或业相,以未断烦恼力所转变的、属于恶趣的结生心生起。这是过去所缘的死之后无间,过去所缘的结生。

Aparassa maraṇasamaye vuttappakārakammavasena narakādīsu aggijālavaṇṇādikaṃ duggatinimittaṃ manodvāre āpāthamāgacchati, tassa dvikkhattuṃ bhavaṅge uppajjitvā niruddhe taṃ ārammaṇaṃ ārabbha ekaṃ āvajjanaṃ, maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇānīti tīṇi vīthicittāni uppajjanti. Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ. Ettāvatā ekādasa cittakkhaṇā atītā honti. Athassa avasesapañcacittakkhaṇāyuke tasmiññeva ārammaṇe paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi.

另一者在死时,依前述的业,地狱等中火焰色等恶趣相在意门现起,对他在有分生起二次后灭时,缘于那个所缘一个转向,由于死的接近而变得迟钝的速度故五个速行,二个彼所缘,如此三种心路心生起。然后以有分的境为所缘一个死心。至此十一个心刹那已过去。然后在他剩余五个心刹那的寿命时,在那个所缘结生心生起。这是过去所缘的死之后无间,现在所缘的结生。

Aparassa maraṇasamaye pañcannaṃ dvārānaṃ aññatarasmiṃ rāgādihetubhūtaṃ hīnamārammaṇaṃ āpāthamāgacchati. Tassa yathākkamena uppanne voṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇāni ca uppajjanti. Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ. Ettāvatā ca dve bhavaṅgāni, āvajjanaṃ, dassanaṃ, sampaṭicchanaṃ, santīraṇaṃ, voṭṭhabbanaṃ, pañca javanāni, dve tadārammaṇāni, ekaṃ cuticittanti pañcadasa cittakkhaṇā atītā honti. Athāvasesaekacittakkhaṇāyuke tasmiññeva ārammaṇe paṭisandhicittaṃ uppajjati. Ayampi atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi. Esa tāva atītārammaṇāya sugaticutiyā anantarā atītapaccuppannārammaṇāya duggatipaṭisandhiyā pavattanākāro.

另一者在死时,在五门中任一门,成为贪等因的劣所缘现起。对他依次生起的确定之末,由于死的接近而变得迟钝的速度故五个速行与二个彼所缘生起。然后以有分的境为所缘一个死心。至此二个有分、转向、见、领受、推度、确定、五个速行、二个彼所缘、一个死心,十五个心刹那已过去。然后在剩余一个心刹那的寿命时,在那个所缘结生心生起。这也是过去所缘的死之后无间,现在所缘的结生。这是过去所缘的善趣死之后无间,过去现在所缘的恶趣结生的转起方式。

§624

Duggatiyaṃ ṭhitassa pana upacitānavajjakammassa vuttanayeneva taṃ anavajjakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchatīti kaṇhapakkhe sukkapakkhaṃ ṭhapetvā sabbaṃ purimanayeneva veditabbaṃ. Ayaṃ atītārammaṇāya duggaticutiyā anantarā atītapaccuppannārammaṇāya sugatipaṭisandhiyā pavattanākāro.

然而,住于恶趣的积集无过失业者,依前述的方法,那个无过失业或业相在意门现起,在黑分中除去白分,一切应以前述的方法理解。这是过去所缘的恶趣死之后无间,过去现在所缘的善趣结生的转起方式。

§625

Sugatiyaṃ ṭhitassa pana upacitānavajjakammassa ‘‘tānissa tasmiṃ samaye olambantī’’tiādivacanato maraṇamañce nipannassa yathūpacitaṃ anavajjakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchati. Tañca kho upacitakāmāvacarānavajjakammasseva. Upacitamahaggatakammassa pana kammanimittameva āpāthamāgacchati. Taṃ ārabbha uppannāya tadārammaṇapariyosānāya suddhāya vā javanavīthiyā anantaraṃ bhavaṅgavisayaṃ ārammaṇaṃ katvā cuticittaṃ uppajjati. Tasmiṃ niruddhe tameva āpāthagataṃ kammaṃ vā kammanimittaṃ vā ārabbha anupacchinnakilesabalavināmitaṃ sugatipariyāpannaṃ paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya cutiyā anantarā atītārammaṇā vā navattabbārammaṇā vā paṭisandhi.

然而,住于善趣的积集无过失业者,「彼于彼时悬挂」等语,卧于死床者,如所积集的无过失业或业相在意门现起。而且那是积集的欲界无过失业。然而积集的广大业的业相即现起。缘于那个而生起的、以彼所缘为终的清净速行心路之后无间,以有分的境为所缘,死心生起。在那个灭时,缘于那个现起的业或业相,以未断烦恼力所转变的、属于善趣的结生心生起。这是过去所缘的死之后无间,过去所缘或不当生起所缘的结生。

Aparassa maraṇasamaye kāmāvacaraanavajjakammavasena manussaloke mātukucchivaṇṇasaṅkhātaṃ vā devaloke uyyānavimānakapparukkhādivaṇṇasaṅkhātaṃ vā sugatinimittaṃ manodvāre āpāthamāgacchati, tassa duggatinimitte dassitānukkameneva cuticittānantaraṃ paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi.

另一人在死亡时,由于欲界无过失业,在意门出现称为母胎颜色的善趣之相,或在天界出现称为园林、宫殿、如意树等颜色的善趣之相,依所示恶趣之相的次第,在死亡心之后生起结生心。这是在缘过去所缘的死亡之后,缘现在所缘的结生。

Aparassa maraṇasamaye ñātakā ‘‘ayaṃ tāta tavatthāya buddhapūjā karīyati cittaṃ pasādehī’’ti vatvā pupphadāmapaṭākādivasena rūpārammaṇaṃ vā, dhammassavanatūriyapūjādivasena saddārammaṇaṃ vā, dhūmavāsagandhādivasena gandhārammaṇaṃ vā, ‘‘idaṃ tāta sāyassu tavatthāya dātabbadeyyadhamma’’nti vatvā madhuphāṇitādivasena rasārammaṇaṃ vā, ‘‘idaṃ tāta phusassu tavatthāya dātabbadeyyadhamma’’nti vatvā cīnapaṭṭasomārapaṭṭādivasena phoṭṭhabbārammaṇaṃ vā pañcadvāre upasaṃharanti, tassa tasmiṃ āpāthagate rūpādiārammaṇe yathākkamena uppannavoṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇāni ca uppajjanti. Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ, tadavasāne tasmiññeva ekacittakkhaṇaṭṭhitike ārammaṇe paṭisandhicittaṃ uppajjati. Ayampi atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi.

另一人在死亡时,亲属们说「亲爱的,这是为你做的佛陀供养,请生起净信心」,以花鬘、幡等方式呈现色所缘,或以听闻法、音乐供养等方式呈现声所缘,或以烟、香、香料等方式呈现香所缘,或说「亲爱的,这是为你应施的施物」,以蜂蜜、糖浆等方式呈现味所缘,或说「亲爱的,触摸这为你应施的施物」,以中国绸缎、细布等方式呈现触所缘,在五门呈现。当那色等所缘出现时,依次第在确定末生起,由于死亡临近而势力减弱,生起五个速行和两个彼所缘。之后以有分所缘为所缘,生起一个死亡心,在其末,以那住于一心刹那的所缘,生起结生心。这也是在缘过去所缘的死亡之后,缘现在所缘的结生。

§626

Aparassa pana pathavīkasiṇajjhānādivasena paṭiladdhamahaggatassa sugatiyaṃ ṭhitassa maraṇasamaye kāmāvacarakusalakamma-kammanimitta-gatinimittānaṃ vā aññataraṃ, pathavīkasiṇādikaṃ vā nimittaṃ, mahaggatacittaṃ vā manodvāre āpāthamāgacchati, cakkhusotānaṃ vā aññatarasmiṃ kusaluppattihetubhūtaṃ paṇītamārammaṇaṃ āpāthamāgacchati, tassa yathākkamena uppannavoṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni uppajjanti. Mahaggatagatikānaṃ pana tadārammaṇaṃ natthi, tasmā javanānantaraṃyeva bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ uppajjati. Tassāvasāne kāmāvacaramahaggatasugatīnaṃ aññatarasugatipariyāpannaṃ yathūpaṭṭhitesu ārammaṇesu aññatarārammaṇaṃ paṭisandhicittaṃ uppajjati. Ayaṃ navattabbārammaṇāya sugaticutiyā anantarā atītapaccuppannanavattabbārammaṇānaṃ aññatarārammaṇā paṭisandhi.

另一人通过地遍禅那等获得广大心,住于善趣,在死亡时,在意门出现欲界善业、业相、趣相之一,或地遍等相,或广大心,或在眼、耳之一出现作为善生起之因的殊胜所缘。依次第在确定末生起,由于死亡临近而势力减弱,生起五个速行。但对于广大趣者没有彼所缘,因此在速行之后,以有分所缘为所缘,生起一个死亡心。在其末,在欲界广大善趣之一的善趣所摄中,以所现起的诸所缘之一为所缘,生起结生心。这是在缘不应说所缘的善趣死亡之后,缘过去、现在、不应说所缘之一的结生。

Etenānusārena āruppacutiyāpi anantarā paṭisandhi veditabbā. Ayaṃ atītanavattabbārammaṇāya sugaticutiyā anantarā atītanavattabbapaccuppannārammaṇāya paṭisandhiyā pavattanākāro.

依此类推,应知无色界死亡之后的结生。这是在缘过去不应说所缘的善趣死亡之后,缘过去不应说现在所缘的结生的转起方式。

§627

Duggatiyaṃ ṭhitassa pana pāpakammino vuttanayeneva taṃ kammaṃ kammanimittaṃ gatinimittaṃ vā manodvāre. Pañcadvāre vā pana akusaluppatti hetubhūtaṃ ārammaṇaṃ āpāthamāgacchati, athassa yathākkamena cuticittāvasāne duggatipariyāpannaṃ tesu ārammaṇesu aññatarārammaṇaṃ paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya duggaticutiyā anantarā atītapaccuppannārammaṇāya paṭisandhiyā pavattanākāroti. Ettāvatā ekūnavīsatividhassāpi viññāṇassa paṭisandhivasena pavatti dīpitā hoti.

但住于恶趣的作恶业者,以所说方式,那业、业相或趣相在意门,或在五门出现作为不善生起之因的所缘,然后依次第在死亡心末,生起恶趣所摄的以那些所缘之一为所缘的结生心。这是在缘过去所缘的恶趣死亡之后,缘过去现在所缘的结生的转起方式。至此,十九种识以结生方式的转起已被阐明。

§628

Tayidaṃ sabbampi evaṃ,

这一切都如此:

Pavattamānaṃ sandhimhi, dvedhā kammena vattati;

「在结生中转起的,以业二种方式转起;

Missādīhi ca bhedehi, bhedassa duvidhādiko.

以混合等的区别,区别有二种等。」

Idañhi ekūnavīsatividhampi vipākaviññāṇaṃ paṭisandhimhi pavattamānā dvedhā kammena vattati. Yathāsakañhi ekassa janakakammaṃ nānākkhaṇikakammapaccayena ceva upanissayapaccayena ca paccayo hoti. Vuttañhetaṃ ‘‘kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo’’ti (paṭṭhā. 1.1.423). Evaṃ vattamānassa panassa missādīhi bhedehi duvidhādikopi bhedo veditabbo.

这十九种异熟识在结生时转起,以业的二种方式而转起。因为对于某一个,生业以异刹那业缘和亲依止缘而成为缘。因为已说:「善不善业以亲依止缘而为异熟之缘」。如此转起的它,应以混合等的区别而知二种等的区别。

Seyyathidaṃ – idañhi paṭisandhivasena ekadhā pavattamānampi rūpena saha missāmissabhedato duvidhaṃ. Kāmarūpārūpabhavabhedato tividhaṃ. Aṇḍajajalābuja-saṃsedaja-opapātikayonivasena catubbidhaṃ. Gativasena pañcavidhaṃ. Viññāṇaṭṭhitivasena sattavidhaṃ. Sattāvāsavasena aṭṭhavidhaṃ hoti.

即是说:这结生识虽然以结生而一种转起,但以与色混合不混合的区别而为二种。以欲界、色界、无色界有的区别而为三种。以卵生、胎生、湿生、化生胎的方式而为四种。以趣的方式而为五种。以识住的方式而为七种。以有情居的方式而为八种。

§629

Tattha,

Missaṃ dvidhā bhāvabhedā, sabhāvaṃ tattha ca dvidhā;

混合二种以有的区别,有性在那里也二种;

Dve vā tayo vā dasakā, omato ādinā saha.

二或三十法聚,以减少与开始。

ti yaṃ hetaṃ ettha aññatra arūpabhavā rūpamissaṃ paṭisandhiviññāṇaṃ uppajjati, taṃ rūpabhave itthindriyapurisindriyasaṅkhātena bhāvena vinā uppattito. Kāmabhave aññatra jātipaṇḍakapaṭisandhiyā bhāvena saha uppattito sa-bhāvaṃ, a-bhāvanti duvidhaṃ hoti.

在此,除了无色界有之外,与色混合的结生识生起,那在色界有中,由于没有与称为女根、男根的性而生起。在欲界有中,除了生来般荼咖的结生之外,由于与性一起生起而为有性,无性,而为二种。

ti tatthāpi ca yaṃ sa-bhāvaṃ, taṃ itthipurisabhāvānaṃ aññatarena saha uppattito duvidhameva hoti.

在那里,凡是有性的,由于与女性或男性的某一种一起生起,而仅为二种。

ti yaṃ hetamettha ‘‘missaṃ amissa’’nti duke ādibhūtaṃ rūpamissaṃ paṭisandhiviññāṇaṃ, tena saha vatthukāyadasakavasena dve vā, vatthukāyabhāvadasakavasena tayo vā dasakā omato uppajjanti, natthi ito paraṃ rūpaparihānīti. Taṃ panetaṃ evaṃ omakaparimāṇaṃ uppajjamānaṃ aṇḍajajalābujanāmikāsu dvīsu yonīsu jātiuṇṇāya ekena aṃsunā uddhaṭasappimaṇḍappamāṇaṃ kalalanti laddhasaṅkhaṃ hutvā uppajjati. Tattha yonīnaṃ gativasena sambhavabhedo veditabbo.

在此,凡是在「混合、不混合」这一对中作为开始的与色混合的结生识,与它一起,以所依身十法聚而生起二或以所依身性十法聚而生起三十法聚减少地生起,从此之后没有色的减少。但这如此以减少的量而生起的,在称为卵生、胎生这二种胎中,以生时的暖,以一个微尘提起的酥油泡沫的量,成为得到称为羯罗蓝的名称而生起。在那里,应以趣的方式而知胎的生起的区别。

§630

Etāsu hi,

Niraye bhummavajjesu, devesu ca na yoniyo;

在地狱、除了地居之外,以及在诸天中没有胎;

Tisso purimikā honti, catassopi gatittaye.

前三种存在,四种也在三趣中。

Tattha ti casaddena yathā niraye ca bhummavajjesu ca devesu, evaṃ nijjhāmataṇhikapetesu ca purimikā tisso yoniyo na santīti veditabbā. Opapātikā eva hi te honti. Sese pana tiracchānapettivisayamanussasaṅkhāte gatittaye pubbe vajjitabhummadevesu ca catassopi yoniyo honti. Tattha,

于此,以「三」之词,应知如在地狱、除地居天之诸天,如是在渴爱所生饿鬼中,前三种胎生不存在。因为他们只是化生。但在其余三趣——即畜生、饿鬼界、人,以及前所除之地居天中,四种胎生都存在。于此:

Tiṃsa nava ceva rūpīsu, sattati ukkaṃsatotha rūpāni;

三十与九在色界,最多七十色法;

Saṃsedupapātayonisu, atha vā avakaṃsato tiṃsa.

在湿生化生胎中,或者最少三十。

Rūpībrahmesu tāva opapātikayonikesu cakkhusotavatthudasakānaṃ jīvitanavakassa cāti catunnaṃ kalāpānaṃ vasena tiṃsa ca nava ca paṭisandhiviññāṇena saha rūpāni uppajjanti. Rūpī brahme pana ṭhapetvā aññesu saṃsedajaopapātikayonikesu ukkaṃsato cakkhusotaghānajivhākāyavatthubhāvadasakānaṃ vasena sattati, tāni ca niccaṃ devesu. Tattha vaṇṇo gandho raso ojā catasso cāpi dhātuyo cakkhupasādo jīvitanti ayaṃ dasarūpaparimāṇo rūpapuñjo cakkhudasako nāma. Evaṃ sesā veditabbā . Avakaṃsato pana jaccandhabadhiraaghānakanapuṃsakassa jivhākāyavatthudasakānaṃ vasena tiṃsa rūpāni uppajjanti. Ukkaṃsāvakaṃsānaṃ pana antare anurūpato vikappo veditabbo.

首先在色界梵天,在化生胎中,以眼十法聚、耳十法聚、身十法聚、命根九法聚这四种聚的方式,三十与九色法与结生识一起生起。但除色界梵天外,在其他湿生、化生胎中,最多以眼、耳、鼻、舌、身、心所依处有性十法聚的方式七十,这些恒常在诸天中。于此,颜色、香、味、食素、四界、眼净色、命根,这十色法量的色聚名为眼十法聚。如是其余应知。但最少在生盲、聋、无鼻、无性者,以舌、身、心所依处十法聚的方式,三十色法生起。但在最多与最少之间,应知相应的差别。

§631

Evaṃ viditvā puna,

如是知已,再者:

Khandhārammaṇagatihetu-vedanāpītivitakkavicārehi;

以蕴、所缘、趣、因、受、喜、寻、伺;

Bhedābhedaviseso, cutisandhīnaṃ pariññeyyo.

应遍知死与结生的差别与无差别之特相。

Yā hesā missāmissato duvidhā paṭisandhi, yā cassā atītānantarā cuti, tāsaṃ imehi khandhādīhi bhedābhedaviseso ñātabboti attho.

这里,从混合与混合而成的二种结生,以及在它之前的死亡,应当以这些蕴等的差别与无差别之特相来了知,这是其义。

Kathaṃ? Kadāci hi catukkhandhāya āruppacutiyā anantarā catukkhandhāva ārammaṇatopi abhinnā paṭisandhi hoti. Kadāci amahaggatabahiddhārammaṇāya mahaggataajjhattārammaṇā. Ayaṃ tāva arūpabhūmīsuyeva nayo. Kadāci pana catukkhandhāya arūpacutiyā anantarā pañcakkhandhā kāmāvacarapaṭisandhi . Kadāci pañcakkhandhāya kāmāvacaracutiyā rūpāvacaracutiyā vā anantarā catukkhandhā arūpapaṭisandhi. Evaṃ atītārammaṇāya cutiyā paccuppannārammaṇā paṭisandhi. Ekaccasugaticutiyā ekaccaduggatipaṭisandhi. Ahetukacutiyā sahetukapaṭisandhi. Duhetukacutiyā tihetukapaṭisandhi. Upekkhāsahagatacutiyā somanassasahagatapaṭisandhi. Appītikacutiyā sappītikapaṭisandhi. Avitakkacutiyā savitakkapaṭisandhi. Avicāracutiyā savicārapaṭisandhi. Avitakkāvicāracutiyā savitakkasavicārapaṭisandhīti tassa tassa viparītato ca yathāyogaṃ yojetabbaṃ.

如何?有时,在四蕴的无色死之后,即刻有四蕴的结生,在所缘方面也无差别。有时,对于非大所行的外所缘,有大所行的内所缘。这是仅就无色地的方式。然而有时,在四蕴的无色死之后,有五蕴的欲界结生。有时,在五蕴的欲界死或色界死之后,有四蕴的无色结生。如此,在过去所缘的死之后,有现在所缘的结生。在某些善趣死之后,有某些恶趣结生。在无因死之后,有有因结生。在二因死之后,有三因结生。在舍俱死之后,有悦俱结生。在无喜死之后,有有喜结生。在无寻死之后,有有寻结生。在无伺死之后,有有伺结生。在无寻无伺死之后,有有寻有伺结生。从那些的相反方面也应当如理配合。

Laddhapaccayamiti dhammamattametaṃ bhavantaramupeti;

「已得缘」,这仅是法而已,它去到另一有;

Nāssa tato saṅkanti, na tato hetuṃ vinā hoti.

「它没有从那里移来,也不离那因而有。」

Iti hetaṃ laddhapaccayaṃ rūpārūpadhammamattaṃ uppajjamānaṃ bhavantaramupetīti vuccati, na satto, na jīvo. Tassa ca nāpi atītabhavato idha saṅkanti atthi. Nāpi tato hetuṃ vinā idha pātubhāvo. Tayidaṃ pākaṭena manussacutipaṭisandhikkamena pakāsayissāma.

如此,这已得缘的色与无色法而已,正在生起时,被称为去到另一有,不是有情,不是命者。而且它也没有从过去有移来到这里。也不是离那因而在这里出现。我们将以明显的人死与结生的次第来阐明这个。

Atītabhavasmiṃ hi sarasena upakkamena vā samāsannamaraṇassa asayhānaṃ sabbaṅgapaccaṅgasandhibandhanacchedakānaṃ māraṇantikavedanāsatthānaṃ sannipātaṃ asahantassa ātape pakkhittaharitatālapaṇṇamiva kamena upasussamāne sarīre niruddhesu cakkhādīsu indriyesu hadayavatthumatte patiṭṭhitesu kāyindriyamanindriyajīvitindriyesu taṅkhaṇāvasesahadayavatthusannissitaṃ viññāṇaṃ garukasamāsevitāsannapubbakatānaṃ aññataraṃ laddhāvasesapaccayasaṅkhārasaṅkhātaṃ kammaṃ, tadupaṭṭhāpitaṃ vā kammanimittagatinimittasaṅkhātaṃ visayaṃ ārabbha pavattati. Tadevaṃ pavattamānaṃ taṇhāvijjānaṃ appahīnattā avijjāpaṭicchāditādīnave tasmiṃ visaye taṇhā nāmeti, sahajātasaṅkhārā khipanti. Taṃ santativasena taṇhāya nāmiyamānaṃ saṅkhārehi khippamānaṃ orimatīrarukkhavinibaddharajjumālambitvā mātikātikkamako viya purimañca nissayaṃ jahati, aparañca kammasamuṭṭhāpitaṃ nissayaṃ assādayamānaṃ vā anassādayamānaṃ vā ārammaṇādīhiyeva paccayehi pavattatīti.

在过去有中,对于以疾病或暴力而接近死亡者,不能忍受那些切断一切肢体、支节、关节、连结的、作为致死受之处的诸法的聚集,当身体如置于热中的绿多罗叶一般逐渐枯萎时,当眼等诸根已灭时,当身根、意根、命根仅住立于心所依处时,依止于那时所余的心所依处的识,缘取重、习、近、先前所作中的某一个,已得余缘的称为行的业,或由它所现起的称为业相或趣相的对象而转起。它如此转起时,由于渴爱与无明未断,无明所覆盖,在那对象中有过患,渴爱引导,俱生诸行推动。它以相续的方式被渴爱所引导,被诸行所推动,如同抓住绑在此岸树上的绳索而越过河流者一般,既舍弃前依止,又享受或不享受由业所生起的后依止,仅以所缘等为缘而转起。

Ettha ca purimaṃ cavanato cuti. Pacchimaṃ bhavantarādipaṭisandhānato paṭisandhīti vuccati . Tadetaṃ nāpi purimabhavā idhāgataṃ, nāpi tato kammasaṅkhāranativisayādihetuṃ vinā pātubhūtanti veditabbaṃ.

在此,前者从死没,故称为死。后者从结合于另一有之初,故称为结生。应当了知,这既不是从前有来到这里,也不是离那业、行、性质、对象等因而出现。

Siyuṃ nidassanānettha, paṭighosādikā atha;

「在此应有诸譬喻,即回声等;」

Santānabandhato natthi, ekatā nāpi nānatā.

从相续的连结来说,既非一性,也非异性。

Ettha cetassa viññāṇassa purimabhavato idha anāgamane, atītabhavapariyāpannahetūti ca uppāde paṭighosa-padīpa-muddā-paṭibimbappakārā dhammā nidassanāni siyuṃ. Yathā hi paṭighosa-padīpa-muddā-chāyā saddādihetukā honti aññatra agantvā evamevaṃ idaṃ cittaṃ.

在此,关于此心或识从前有不来到此处,以及在生起时属于过去有所摄的诸因,应以回声、灯、印、影像等方式的诸法作为譬喻。正如回声、灯、印、影等是由声音等因所生,不从他处来,如是此心亦然。

Ettha ca . Yadi hi santānabandhe sati ekantamekatā bhaveyya, na khīrato dadhi sambhūtaṃ siyā. Athāpi ekantanānatā bhaveyya, na khīrassādhīno dadhi siyā. Esa nayo sabbahetuhetusamuppannesu. Evañca sati sabbalokavohāralopo siyā, so ca aniṭṭho. Tasmā ettha na ekantamekatā vā nānatā vā upagantabbāti.

在此,若在相续连结时有绝对的一性,则不应有从乳生酪。若又有绝对的异性,则酪不应依赖于乳。对一切由因所生的诸因果法,此理相同。若如是,则一切世间的言说将会断灭,而此是不适当的。因此,在此不应执取绝对的一性或异性。

§634

Etthāha – nanu evaṃ asaṅkantipātubhāve sati ye imasmiṃ manussattabhāve khandhā, tesaṃ niruddhattā, phalapaccayassa ca kammassa tattha agamanato aññassa aññato ca taṃ phalaṃ siyā, upabhuñjake ca asati kassa taṃ phalaṃ siyā, tasmā na sundaramidaṃ vidhānanti. Tatridaṃ vuccati –

在此有人说:若如是在不移转而显现时,在此人性有中的诸蕴已灭,而作为果之缘的业不去到那里,则那果应是从他者而来他者,又若无受用者,那果应属于谁?因此,此说法不善。对此,应如是说:

Santāne yaṃ phalaṃ etaṃ, nāññassa na ca aññato;

「此果在相续中,非他者亦非从他,」

Bījānaṃ abhisaṅkhāro, etassatthassa sādhako.

「诸种子的行作,是此义的成立者。」

Ekasantānasmiṃ hi phalaṃ uppajjamānaṃ tattha ekantaekattanānattānaṃ paṭisiddhattā aññassāti vā aññatoti vā na hoti. Etassa ca panatthassa bījānaṃ abhisaṅkhāro sādhako. Ambabījādīnaṃ hi abhisaṅkhāresu katesu tassa bījassa santāne laddhapaccayo kālantare phalaviseso uppajjamāno na aññabījānaṃ, nāpi aññābhisaṅkhārapaccayā uppajjati , na ca tāni bījāni, te abhisaṅkhārā vā phalaṭṭhānaṃ pāpuṇanti, evaṃ sampadamidaṃ veditabbaṃ. Vijjāsipposadhādīhi cāpi bālasarīre upayuttehi kālantare vuḍḍhasarīrādīsu phaladehi ayamattho veditabbo.

在一相续中生起的果,由于在那里绝对的一性与异性被遮止,故不是他者的,也不是从他而来。而诸种子的行作是此义的成立者。当对芒果种子等作行作时,在那种子的相续中获得缘后,在后时生起的果的殊胜,既非其他种子的,也非从其他行作之缘生起,而那些种子或那些行作也不到达果的位置,应如是如实了知此义。又应以在幼小身体中具备的明、技艺、斋戒等,在后时于成长的身体等中给予果报,来了知此义。

Yampi vuttaṃ ‘‘upabhuñjake ca asati kassa taṃ phalaṃ siyā’’ti, tattha,

又,关于所说的「若无受用者,那果应属于谁」,对此:

Phalassuppattiyā eva, siddhā bhuñjakasammuti;

仅由果的生起,食用者的概念得以成立;

Phaluppādena rukkhassa, yathā phalati sammuti.

由于果的生起,树的结果概念得以成立。

Yathā hi rukkhasaṅkhātānaṃ dhammānaṃ ekadesabhūtassa rukkhaphalassa uppattiyā eva rukkho phalatīti vā phalitoti vā vuccati, tathā devamanussasaṅkhātānaṃ khandhānaṃ ekadesabhūtassa upabhogasaṅkhātassa sukhadukkhaphalassa uppādeneva devo, manusso vā upabhuñjatīti vā, sukhito, dukkhitoti vā vuccati. Tasmā na ettha aññena upabhuñjakena nāma koci attho atthīti.

犹如称为树的诸法的一部分——树果的生起,树被称为「结果」或「已结果」,同样地,仅由称为天人与人的诸蕴的一部分——称为享用的苦乐果的生起,天人或人被称为「享用」或「乐」、「苦」。因此,在此没有任何称为其他享用者的意义存在。

§635

Yopi vadeyya ‘‘evaṃ santepi ete saṅkhārā vijjamānā vā phalassa paccayā siyuṃ, avijjamānā vā, yadi ca vijjamānā pavattikkhaṇeyeva nesaṃ vipākena bhavitabbaṃ, atha avijjamānā pavattito pubbe pacchā ca niccaṃ phalāvahā siyu’’nti, so evaṃ vattabbo –

若有人说:「即使如此,这些行存在或不存在都可能是果的缘,若存在,它们应在生起刹那即有果报,若不存在,在生起之前或之后都应恒常带来果」,应如此对他说——

Katattā paccayā ete, na ca niccaṃ phalāvahā;

这些缘由于已作,并非恒常带来果;

Pāṭibhogādikaṃ tattha, veditabbaṃ nidassanaṃ.

在此应知以交换等为譬喻。

Katattāyeva hi saṅkhārā attano phalassa paccayā honti, na vijjamānattā, avijjamānattā vā. Yathāha – ‘‘kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī’’tiādi (dha. sa. 431). Yathārahassa ca attano phalassa paccayā hutvā na puna phalāvahā honti vipākattā. Etassa catthassa vibhāvane idaṃ pāṭibhogādikaṃ nidassanaṃ veditabbaṃ. Yathā hi loke yo kassaci atthassa niyyātanatthaṃ pāṭibhogo hoti, bhaṇḍaṃ vā kiṇāti, iṇaṃ vā gaṇhāti, tassa taṃ kiriyākaraṇamattameva tadatthaniyyātanādimhi paccayo hoti, na kiriyāya vijjamānattaṃ, avijjamānattaṃ vā, na ca tadatthaniyyātanādito parampi dhārakova hoti. Kasmā? Niyyātanādīnaṃ katattā. Evaṃ katattāva saṅkhārāpi attano phalassa paccayā honti, na ca yathārahaṃ phaladānato parampi phalāvahā hontīti. Ettāvatā missāmissavasena dvedhāpi vattamānassa paṭisandhiviññāṇassa saṅkhārapaccayā pavatti dīpitā hoti.

诸行仅由于已作性而成为自己果的缘,并非由于存在性或不存在性。如所说:「由于欲界善业的已作性、已积集性,果报眼识生起」等。如理地成为自己果的缘后,由于已果报性,不再带来果。为了阐明此义,应知此交换等的譬喻。犹如世间中,为了某人某事的交付,有交换,或购买物品,或借取债务,仅此行为的作为即是该事交付等的缘,并非行为的存在性或不存在性,也不从该事交付等之后仍持续。为何?由于交付等的已作性。同样地,诸行仅由已作性而成为自己果的缘,如理地给予果后不再带来果。至此,已阐明以混合与不混合两种方式进行的结生识的行缘生起。

§636

Idāni sabbesveva tesu bāttiṃsavipākaviññāṇesu sammohavighātatthaṃ,

现在,为了破除对所有那三十二种果报识的迷惑,

Paṭisandhipavattīnaṃ, vasenete bhavādisu;

于诸有等中，以结生与转起之方式；

Vijānitabbā saṅkhārā, yathā yesañca paccayā.

应了知诸行，以及它们的诸缘。

Tattha tayo bhavā, catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava sattāvāsāti ete nāma. Etesu bhavādīsu paṭisandhiyaṃ pavatte ca ete yesaṃ vipākaviññāṇānaṃ paccayā, yathā ca paccayā honti, tathā vijānitabbāti attho.

于此，三有、四生、五趣、七识住、九有情居，这些是名称。于这些有等中，在结生与转起时，这些是哪些果报识的诸缘，以及如何成为诸缘，应如此了知，这是意思。

Tattha puññābhisaṅkhāre tāva kāmāvacaraaṭṭhacetanābhedo puññābhisaṅkhāro avisesena kāmabhave sugatiyaṃ navannaṃ vipākaviññāṇānaṃ paṭisandhiyaṃ nānakkhaṇikakammapaccayena ceva upanissayapaccayena cāti dvedhā paccayo. Rūpāvacarapañcakusalacetanābhedo puññābhisaṅkhāro rūpabhave paṭisandhiyaṃ eva pañcannaṃ.

于此，首先福行，即欲界八善思的差别，作为福行，无差别地在欲有的善趣中，于结生时，以异刹那业缘及依止缘这两种方式，成为九种果报识的缘。色界五善思的差别，作为福行，在色有中，仅于结生时成为五种果报识的缘。

Vuttappabhedakāmāvacaro pana kāmabhave sugatiyaṃ upekkhāsahagatāhetumanoviññāṇadhātuvajjānaṃ sattannaṃ parittavipākaviññāṇānaṃ vuttanayeneva dvedhā paccayo pavatte, no paṭisandhiyaṃ. Sveva rūpabhave pañcannaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. Kāmabhave pana duggatiyaṃ aṭṭhannampi parittavipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. Tattha niraye mahāmoggallānattherassa narakacārikādīsu iṭṭhārammaṇasamāyoge so paccayo hoti, tiracchānesu pana petamahiddhikesu ca iṭṭhārammaṇaṃ labbhatiyeva.

然而，前述差别的欲界善思，在欲有的善趣中，于转起时，以前述方式这两种方式，成为除了与舍俱无因意界之外的七种小果报识的缘，不在结生时。同样地，在色有中，以同样方式成为五种果报识的缘，仅于转起时，不在结生时。然而在欲有的恶趣中，以同样方式成为八种小果报识的缘，仅于转起时，不在结生时。于此，在地狱中，当大摩嘎剌那长老在地狱游行等时遇到可喜所缘时，它成为缘；然而在畜生中及有大神通的饿鬼中，确实可得可喜所缘。

Sveva kāmabhave sugatiyaṃ soḷasannampi kusalavipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca. Avisesena pana puññābhisaṅkhāro rūpabhave dasannaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca.

同样地，在欲有的善趣中，以同样方式成为十六种善果报识的缘，于转起时及结生时。然而无差别地，福行在色有中，以同样方式成为十种果报识的缘，于转起时及结生时。

Dvādasākusalacetanābhedo apuññābhisaṅkhāro kāmabhave duggatiyaṃ ekassa viññāṇassa tatheva paccayo paṭisandhiyaṃ, no pavatte. Channaṃ pavatte, no paṭisandhiyaṃ. Sattannampi akusalavipākaviññāṇānaṃ pavatte ca paṭisandhiyañca.

十二不善思的差别，作为非福行，在欲有的恶趣中，以同样方式成为一种识的缘，于结生时，不在转起时。成为六种识的缘，于转起时，不在结生时。成为七种不善果报识的缘，于转起时及结生时。

Kāmabhave pana sugatiyaṃ tesaṃyeva sattannaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. Rūpabhave catunnaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. So ca kho kāmāvacare aniṭṭharūpadassanasaddasavanavasena, brahmaloke pana aniṭṭharūpādayo nāma natthi. Tathā kāmāvacaradevalokepi.

然而在欲有的善趣中，以同样方式成为那同样七种识的缘，于转起时，不在结生时。在色有中，以同样方式成为四种果报识的缘，于转起时，不在结生时。而且那是在欲界中以见不可喜色、闻声的方式；然而在梵天界中，不可喜色等名称是不存在的。在欲界天界中也是如此。

Āneñjābhisaṅkhāro arūpabhave catunnaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca.

不动行对于无色有的四个果报识,同样地是缘,于流转与结生。

Evaṃ tāva bhavesu paṭisandhipavattīnaṃ vasena ete saṅkhārā yesaṃ paccayā, yathā ca paccayā honti, tathā vijānitabbā. Eteneva nayena yoniādīsupi veditabbā.

如此,首先在诸有中,依结生与流转的方式,应了知这些行是哪些的缘,以及如何成为缘。以此方法,在胎生等也应了知。

§637

Tatridaṃ ādito paṭṭhāya mukhamattapakāsanaṃ – imesu hi saṅkhāresu yasmā puññābhisaṅkhāro tāva dvīsu bhavesu paṭisandhiṃ datvā sabbamattano vipākaṃ janeti. Tathā aṇḍajādīsu catūsu yonīsu, devamanussasaṅkhātāsu dvīsu gatīsu, nānattakāyanānattasaññīnānattakāyaekattasaññī-ekattakāyanānattasaññī-ekattakāyaekattasaññīsaṅkhātāsu catūsu viññāṇaṭṭhitīsu. Asaññasattāvāse panesa rūpamattamevābhisaṅkharotīti catūsuyeva sattāvāsesu ca paṭisandhiṃ datvā sabbamattano vipākaṃ janeti. Tasmā esa etesu dvīsu bhavesu, catūsu yonīsu, dvīsu gatīsu, catūsu viññāṇaṭṭhitīsu, catūsu sattāvāsesu ca ekavīsatiyā vipākaviññāṇānaṃ vuttanayeneva paccayo hoti yathāsambhavaṃ paṭisandhiyaṃ pavatte ca.

在此,从开始的总说——在这些行中,因为福行首先在二有中给予结生后,产生自己的一切果报。同样地,在卵生等四胎,在天、人所摄的二趣,在名为异身异想、异身一想、一身异想、一身一想所摄的四识住。但在无想有情居,它只造作色而已,因此在四识住与四有情居中给予结生后,产生自己的一切果报。因此,它在这二有、四胎、二趣、四识住、四有情居中,以所说的方式,随其所应,是二十一果报识的缘,于结生与流转。

Apuññābhisaṅkhāro pana yasmā ekasmiṃyeva kāmabhave catūsu yonīsu, avasesāsu tīsu gatīsu , nānattakāyaekattasaññīsaṅkhātāya ekissā viññāṇaṭṭhitiyā, tādiseyeva ca ekasmiṃ sattāvāse paṭisandhivasena vipaccati, tasmā esa ekasmiṃ bhave, catūsu yonīsu, tīsu gatīsu, ekissā viññāṇaṭṭhitiyā, ekamhi ca sattāvāse sattannaṃ vipākaviññāṇānaṃ vuttanayeneva paccayo paṭisandhiyaṃ pavatte ca.

但非福行,因为只在一个欲有中,在四胎,在其余三趣,在名为异身一想的一个识住,在如此的一个有情居中,依结生而成熟果报,因此,它在一有、四胎、三趣、一识住、一有情居中,以所说的方式,是七果报识的缘,于结生与流转。

Āneñjābhisaṅkhāro pana yasmā ekasmiṃyeva arūpabhave, ekissā opapātikayoniyā, ekissā devagatiyā, ākāsānañcāyatanādikāsu tīsu viññāṇaṭṭhitīsu, ākāsānañcāyatanādikesu ca catūsu sattāvāsesu paṭisandhivasena vipaccati, tasmā esa ekasmiṃ bhave, ekissā yoniyā, ekissā gatiyā, tīsu viññāṇaṭṭhitīsu, catūsu sattāvāsesu catunnaṃ viññāṇānaṃ vuttanayeneva paccayo hoti paṭisandhiyaṃ pavatte cāti. Evaṃ,

但不动行,因为只在一个无色有中,在一个化生胎,在一个天趣,在空无边处等三识住,在空无边处等四有情居中,依结生而成熟果报,因此,它在一有、一胎、一趣、三识住、四有情居中,以所说的方式,是四识的缘,于结生与流转。如此,

Paṭisandhipavattīnaṃ , vasenete bhavādisu;

「依结生与流转的方式,在有等中,应了知这些行,

Vijānitabbā saṅkhārā, yathā yesañca paccayāti.

如何以及是哪些的缘。」

Ayaṃ ‘‘saṅkhārapaccayā viññāṇa’’nti padasmiṃ vitthārakathā. · 这是对「以行为缘而有识」一句的详细解释。

Viññāṇapaccayānāmarūpapadavitthārakathā识缘名色句详论

§638

Viññāṇapaccayā nāmarūpapade –

在「缘识而有名色」句——

Vibhāgā nāmarūpānaṃ, bhavādīsu pavattito;

由于名色的分别论，以及从有等的转起；

Saṅgahā paccayanayā, viññātabbo vinicchayo.

由于缘的方法的摄取，应当了知决定。

nti ettha hi nti ārammaṇābhimukhaṃ namanato vedanādayo tayo khandhā, nti cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpaṃ. Tesaṃ vibhāgo khandhaniddese vuttoyevāti. Evaṃ tāvettha vibhāgā nāmarūpānaṃ viññātabbo vinicchayo.

在此，「名」是由于向所缘倾向，即受等三蕴；「色」是四大种以及四大种的所造色。它们的分别论已在蕴的解释中说过。如此，首先在此由名色的分别论应当了知决定。

ti ettha ca nāmaṃ ekaṃ sattāvāsaṃ ṭhapetvā sabbabhavayonigativiññāṇaṭṭhitisesasattāvāsesu pavattati, rūpaṃ dvīsu bhavesu, catūsu yonīsu, pañcasu gatīsu, purimāsu catūsu viññāṇaṭṭhitīsu, pañcasu sattāvāsesu pavattati.

在此，名除了一个有情居之外，在一切有、趣、生、识住、其余有情居中转起；色在二有中、四趣中、五生中、前四识住中、五有情居中转起。

Evaṃ pavattamāne ca etasmiṃ nāmarūpe yasmā abhāvakagabbhaseyyakānaṃ aṇḍajānañca paṭisandhikkhaṇe vatthukāyadasakavasena rūpato dvesantatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato vīsati dhammā, tayo ca arūpino khandhāti ete tevīsati dhammā viññāṇapaccayā nāmarūpanti veditabbā. Aggahitaggahaṇena pana ekasantatisīsato nava rūpadhamme apanetvā cuddasa. Sabhāvakānaṃ bhāvadasakaṃ pakkhipitvā tettiṃsa, tesampi aggahitaggahaṇena santatisīsadvayato aṭṭhārasa rūpadhamme apanetvā pannarasa.

当此名色如此转起时，因为对于无胎藏的胎生者以及卵生者，在结生刹那，由于所依、身十法的方式，从色有七十相续头，以及三无色蕴出现，因此对于它们，详细地从色与色有二十法，以及三无色蕴，这二十三法应当了知为「以识为缘而有名色」。但以未取的取，从一相续头除去九色法，则有十四。对于有胎藏者，加入有十法，则有三十三；对于它们，以未取的取，从二相续头除去十八色法，则有十五。

Yasmā ca opapātikasattesu brahmakāyikādīnaṃ paṭisandhikkhaṇe cakkhusotavatthudasakānaṃ, jīvitindriyanavakassa ca vasena rūpato cattāri santatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato ekūnacattālīsa dhammā, tayo ca arūpino khandhāti ete bācattālīsa dhammā viññāṇapaccayā nāmarūpanti veditabbā. Aggahitaggahaṇena pana santatisīsattayato sattavīsati dhamme apanetvā pannarasa.

因为对于化生有情，如梵身天等，在结生刹那，由于眼、耳、所依十法以及命根九法的方式，从色有四相续头，以及三无色蕴出现，因此对于它们，详细地从色与色有四十非法品，以及三无色蕴，这四十四法应当了知为「以识为缘而有名色」。但以未取的取，从三相续头除去二十七法，则有十五。

Kāmabhave pana yasmā sesaopapātikānaṃ, saṃsedajānaṃ vā sabhāvakaparipuṇṇāyatanānaṃ paṭisandhikkhaṇe rūpato satta santatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato sattati dhammā, tayo ca arūpino khandhāti ete tesattati dhammā viññāṇapaccayā nāmarūpanti veditabbā. Aggahitaggahaṇena pana rūpasantatisīsachakkato catupaññāsa dhamme apanetvā ekūnavīsati. Esa ukkaṃso. Avakaṃsena pana taṃtaṃrūpasantatisīsavikalānaṃ tassa tassa vasena hāpetvā hāpetvā saṅkhepato vitthārato ca paṭisandhiyaṃ viññāṇapaccayā nāmarūpasaṅkhā veditabbā.

在欲有中，因为对于其余化生者，或湿生者，有胎藏、圆满诸处者，在结生刹那，从色有七相续头，以及三无色蕴出现，因此对于它们，详细地从色与色有七十法，以及三无色蕴，这七十三法应当了知为「以识为缘而有名色」。但以未取的取，从六色相续头除去五十四法，则有十九。这是最多。但以最少，从各各色相续头的缺少，依各各的方式减去减去，在结生中，总说与详说，应当了知「以识为缘而有名色」的数量。

Arūpīnaṃ pana tayova arūpino khandhā. Asaññīnaṃ rūpato jīvitindriyanavakamevāti. Esa tāva paṭisandhiyaṃ nayo.

但对于无色者，只有三无色蕴。对于无想者，从色只有命根九法。这是首先在结生中的方法。

Pavatte pana sabbattha rūpappavattidese paṭisandhicittassa ṭhitikkhaṇe paṭisandhicittena saha pavattaututo utusamuṭṭhānaṃ suddhaṭṭhakaṃ pātubhavati. Paṭisandhicittaṃ pana rūpaṃ na samuṭṭhāpeti. Tañhi yathā papāte patitapuriso parassa paccayo hotuṃ na sakkoti, evaṃ vatthudubbalatāya dubbalattā rūpaṃ samuṭṭhāpetuṃ na sakkoti. Paṭisandhicittato pana uddhaṃ paṭhamabhavaṅgato pabhuti cittasamuṭṭhānaṃ suddhaṭṭhakaṃ, saddapātubhāvakāle paṭisandhikkhaṇato uddhaṃ pavattaututo ceva cittato ca saddanavakaṃ, ye pana kabaḷīkārāhārūpajīvino gabbhaseyyakasattā, tesaṃ,

然而,在一切色生起之处生起时,在结生心的住时,与结生心一起生起的时节生的纯八法聚显现。但结生心不生起色。因为它如同堕落悬崖的人不能成为他人的缘,如是由于所依的羸弱而羸弱,不能生起色。但从结生心之后,从第一有分开始,心生的纯八法聚;在声显现时,从结生刹那之后,由时节生起的和由心生起的声九法聚。而那些依段食而活的胎生有情,对他们来说,

‘‘Yañcassa bhuñjati mātā, annaṃ pānañca bhojanaṃ;

「凡母亲所食用的,食物、饮料及食品;

Tena so tattha yāpeti, mātukucchigato naro’’ti. –

住在母胎中的人,依那个在那里维生。」

Vacanato mātarā ajjhoharitāhārena anugate sarīre, opapātikānaṃ sabbapaṭhamaṃ attano mukhagataṃ kheḷaṃ ajjhoharaṇakāle āhārasamuṭṭhānaṃ suddhaṭṭhakanti idaṃ āhārasamuṭṭhānassa suddhaṭṭhakassa, utucittasamuṭṭhānānañca ukkaṃsato dvinnaṃ navakānaṃ vasena chabbīsatividhaṃ, pubbe ekekacittakkhaṇe tikkhattuṃ uppajjamānaṃ vuttaṃ kammasamuṭṭhānañca sattatividhanti channavutividhaṃ rūpaṃ, tayo ca arūpino khandhāti samāsato navanavuti dhammā. Yasmā vā saddo aniyato kadācideva pātubhāvato, tasmā duvidhampi taṃ apanetvā ime sattanavuti dhammā yathāsambhavaṃ sabbasattānaṃ viññāṇapaccayā nāmarūpanti veditabbaṃ. Tesaṃ hi suttānampi pamattānampi khādantānampi pivantānampi divā ca rattiñca ete viññāṇapaccayā pavattanti. Tañca nesaṃ viññāṇapaccayabhāvaṃ parato vaṇṇayissāma.

根据此语,在母亲所吞咽的食物随行于身体时,对化生者,在最初吞咽自己口中的唾液时,食生的纯八法聚——如是这食生的纯八法聚,以及时节生和心生的,最多以两种九法聚,有二十六种;以前所说的业生的,在每一心刹那生起三次,有七十七种——如是色有九十六种,以及三无色蕴——如是总说有九十九法。或者,因为声不定,只是有时显现,所以除去那两种,应知这九十七法,随其所应,对一切有情是识缘名色。因为对他们,无论是睡眠的、放逸的、食用的、饮用的,日夜这些都是识缘而转起。我们将在后面解释它们的识缘性。

Yampanetamettha kammajarūpaṃ, taṃ bhavayonigatiṭhitisattāvāsesu sabbapaṭhamaṃ patiṭṭhahantampi tisamuṭṭhānikarūpena anupatthaddhaṃ na sakkoti saṇṭhātuṃ, nāpi tisamuṭṭhānikaṃ tena anupatthaddhaṃ. Atha kho vātabbhāhatāpi catuddisā vavatthāpitā naḷakalāpiyo viya, ūmivegabbhāhatāpi mahāsamudde katthaci laddhapatiṭṭhā bhinnavāhanikā viya ca aññamaññupatthaddhānevetāni apatamānāni saṇṭhahitvā ekampi vassaṃ dvepi vassāni…pe… vassasatampi yāva tesaṃ sattānaṃ āyukkhayo vā puññakkhayo vā, tāva pavattantīti. Evaṃ bhavādīsu pavattitopettha viññātabbo vinicchayo.

而此处这业生色,在有、趣、生、住、有情居中最初建立时,若不被三因生色所支持,不能住立,三因生色若不被它所支持也不能。但是,如同被风吹击而四方安立的芦苇束,如同在大海中被波浪冲击而在某处得到立足的破船,如是这些相互支持而不倒下,住立后,一年、两年……乃至百年,直到那些有情的寿尽或福尽,如是转起。如是在有等中转起,此处应知抉择。

§639

ti ettha ca yaṃ āruppe pavattipaṭisandhīsu, pañcavokārabhave ca pavattiyaṃ viññāṇapaccayā nāmameva, yañca asaññesu sabbattha, pañcavokārabhave ca pavattiyaṃ viññāṇapaccayā rūpameva, yañca pañcavokārabhave sabbattha viññāṇapaccayā nāmarūpaṃ, taṃ sabbaṃ nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ ekadesasarūpekasesanayena saṅgahetvā viññāṇapaccayā nāmarūpanti veditabbaṃ.

「识缘名色」,此处,在无色界的转起和结生中,以及在五蕴有的转起中,识缘唯名;在无想有情中一切处,以及在五蕴有的转起中,识缘唯色;在五蕴有中一切处,识缘名色——这一切名、色、名色,如是以部分相同余者之法摄为名色,应知为「识缘名色」。

Asaññesu viññāṇābhāvā ayuttanti ce, nāyuttaṃ. Idampi,

若说:在无想有情中,因为识不存在,不相应——不是不相应。这也,

Nāmarūpassa yaṃ hetu, viññāṇaṃ taṃ dvidhā mataṃ;

「名色之因,识被认为是两种;」

Vipākamavipākañca, yuttameva yato idaṃ.

果报与非果报,这确实是合理的。

Yañhi nāmarūpassa hetu viññāṇaṃ, taṃ vipākāvipākabhedato dvedhā mataṃ. Idañca asaññasattesu kammasamuṭṭhānattā pañcavokārabhave pavattaabhisaṅkhāraviññāṇapaccayā rūpaṃ. Tathā pañcavokāre pavattiyaṃ kusalādicittakkhaṇe kammasamuṭṭhānanti yuttameva idaṃ. Evaṃ saṅgahatopettha viññātabbo vinicchayo.

因为识是名色之因,它被认为有果报与非果报两种。而且,在无想有情中,由于是业生的,在五蕴有中,由行缘识而有色。同样地,在五蕴的转起中,在善等心刹那,是业生的,这确实是合理的。如此应知此处综合的决择。

§640

ti ettha hi,

在此,

Nāmassa pākaviññāṇaṃ, navadhā hoti paccayo;

果报识对于名,以九种方式为缘;

Vatthurūpassa navadhā, sesarūpassa aṭṭhadhā.

对于所依色以九种方式,对于其余色以八种方式。

Abhisaṅkhāraviññāṇaṃ, hoti rūpassa ekadhā;

行缘识对于色,以一种方式;

Tadaññaṃ pana viññāṇaṃ, tassa tassa yathārahaṃ.

而其他的识,则各自相应地。

Yañhetaṃ paṭisandhiyaṃ pavattiyaṃ vā vipākasaṅkhātaṃ nāmaṃ, tassa rūpamissassa vā amissassa vā paṭisandhikaṃ vā aññaṃ vā vipākaviññāṇaṃ sahajātaaññamaññanissayasampayuttavipākāhārindriyaatthiavigatapaccayehi navadhā paccayo hoti.

因为这在结生或转起时称为果报的名,无论是与色混合或不混合,结生的或其他的果报识,以俱生、相互、依止、相应、果报、食、根、有、不离去诸缘,以九种方式为缘。

Vatthurūpassa paṭisandhiyaṃ sahajātaaññamaññanissayavipākāhārindriyavippayuttaatthiavigatapaccayehi navadhā paccayo hoti. Ṭhapetvā pana vatthurūpaṃ sesarūpassa imesu navasu aññamaññapaccayaṃ apanetvā sesehi aṭṭhahi paccayehi paccayo hoti.

处色于结生时,以俱生、相互、依止、异熟、食、根、相应、有、不离去诸缘,九种方式为缘。但除了处色之外,其余诸色于这九种缘中,除去相互缘,以其余八种缘为缘。

Abhisaṅkhāraviññāṇaṃ pana asaññasattarūpassa vā pañcavokārabhave vā kammajassa rūpassa suttantikapariyāyato upanissayavasena ekadhāva paccayo hoti. Avasesaṃ paṭhamabhavaṅgato pabhuti sabbampi viññāṇaṃ tassa tassa nāmarūpassa yathārahaṃ paccayo hotīti veditabbaṃ. Vitthārato pana tassa paccayanaye dassiyamāne sabbāpi paṭṭhānakathā vitthāretabbā hotīti na naṃ ārabhāma.

然而,行识对于无想有情之色或五蕴有中业生之色,依经师传承之方法,仅以亲依止缘一种方式为缘。应知从第一有分开始的其余一切识,对各各名色,如其所应而为缘。但若详细显示其缘之方法,则应详述一切《发趣论》之说,故我们不开始论述它。

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘paṭisandhināmarūpaṃ viññāṇapaccayā hotī’’ti? Suttato yuttito ca. Sutte hi ‘‘cittānuparivattino dhammā’’tiādinā (dha. sa. dukamātikā 62) nayena bahudhā vedanādīnaṃ viññāṇapaccayatā siddhā. Yuttito pana,

于此,可能有疑:「但如何应知『结生名色以识为缘』?」从经与理两方面。于诸经中,以「随转于心之诸法」等方式,多方面成立受等以识为缘。从理而言:

Cittajena hi rūpena, idha diṭṭhena sijjhati;

以心生之色,于此所见而成立;

Adiṭṭhassāpi rūpassa, viññāṇaṃ paccayo iti.

即使未见之色,识亦为缘。

Citte hi pasanne appasanne vā tadanurūpāni rūpāni uppajjamānāni diṭṭhāni. Diṭṭhena ca adiṭṭhassa anumānaṃ hotīti iminā idha diṭṭhena cittajarūpena adiṭṭhassāpi paṭisandhirūpassa viññāṇaṃ paccayo hotīti jānitabbametaṃ. Kammasamuṭṭhānassāpi hi tassa cittasamuṭṭhānasseva viññāṇapaccayatā paṭṭhāne āgatāti. Evaṃ paccayanayatopettha viññātabbo vinicchayoti.

因为当心清净或不清净时,见到相应的诸色生起。以所见而推知未见。因此,应知以此处所见的心生色,对未见的结生色,识亦为缘。因为即使是业等起的那个色,如心等起一般,识为缘性已于《发趣论》中说到。如是,从缘之方法,于此应了知决定。

Ayaṃ ‘‘viññāṇapaccayā nāmarūpa’’nti padasmiṃ vitthārakathā. · 这是在「以识为缘而有名色」一句中的详细解释。

Nāmarūpapaccayāsaḷāyatanapadavitthārakathā名色缘六处句详解

§641

Nāmarūpapaccayā saḷāyatanapade –

于「缘名色而有六处」句中:

Nāmaṃ khandhattayaṃ rūpaṃ, bhūtavatthādikaṃ mataṃ;

名为三蕴,色被认为是大种、处等。

Katekasesaṃ taṃ tassa, tādisasseva paccayo.

那个对那样的[六处]来说,是以省略一个的方式作为缘。

Yañhetaṃ saḷāyatanasseva paccayabhūtaṃ nāmarūpaṃ, tattha nāmanti vedanādikkhandhattayaṃ, rūpaṃ pana sasantatipariyāpannaṃ niyamato cattāri bhūtāni cha vatthūni jīvitindriyanti evaṃ bhūtavatthādikaṃ matanti veditabbaṃ. Taṃ pana nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ katekasesaṃ chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti evaṃ katekasesasseva saḷāyatanassa paccayoti veditabbaṃ. Kasmā? Yasmā āruppe nāmameva paccayo, tañca chaṭṭhāyatanasseva na aññassa. ‘‘Nāmapaccayā chaṭṭhāyatana’’nti (vibha. 322) hi vibhaṅge vuttaṃ.

因为这个名色是六处的缘,在此,「名」是指受等三蕴,而「色」则应知为包含在相续中的,决定地是四大种、六依处、命根,如此是指大种、依处等。而那个名与色、名色,以省略一个的方式[说为]名色,以及第六处与六处,以省略一个的方式[说为]六处,应知是六处的缘。为什么?因为在无色界,只有名是缘,而且那只是第六处的缘,不是其他的。因为在《分别论论》中说:「以名为缘而有第六处。」

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘nāmarūpaṃ saḷāyatanassa paccayo’’ti? Nāmarūpabhāve bhāvato. Tassa tassa hi nāmassa rūpassa ca bhāve taṃ taṃ āyatanaṃ hoti, na aññathā. Sā panassa tabbhāvabhāvitā paccayanayasmiṃ yeva āvibhavissati. Tasmā,

在此,可能[有人问]:但这如何应知「名色是六处的缘」?由于名色的存在而存在。因为当有那个那个名与色时,就有那个那个处,不是其他情况。而它的那种由于那个存在而存在性,将在缘的方法中显现。因此,

Paṭisandhiyā pavatte vā, hoti yaṃ yassa paccayo;

在结生或进行中,什么是什么的缘;

Yathā ca paccayo hoti, tathā neyyaṃ vibhāvinā.

以及如何是缘,应由阐明者如此引导。

Tatrāyamatthadīpanā –

在此,这是义理的阐明:

Nāmameva hi āruppe, paṭisandhipavattisu;

在无色界,只有名,在结生与进行中;

Paccayo sattadhā chadhā, hoti taṃ avakaṃsato.

由于减除,以七种方式、六种方式,那个是缘。

Kathaṃ? tāva avakaṃsato sahajātaaññamaññanissayasampayuttavipākaatthiavigatapaccayehi sattadhā nāmaṃ chaṭṭhāyatanassa paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo.

如何呢?首先,就最低限度而言,名以俱生、相互依止、相应、果报、有、不离七种缘,成为第六处的缘。然而,此中某些以因缘,某些以食缘,如此也以其他方式成为缘,依此应知最高与最低限度。

vipākaṃ vuttanayeneva paccayo hoti, itaraṃ pana avakaṃsato vuttappakāresu paccayesu vipākapaccayavajjehi chahi paccayehi paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo.

果报以已说之方式成为缘,然而其余的,就最低限度而言,以所说种类的诸缘中除果报缘外的六种缘成为缘。然而,此中某些以因缘,某些以食缘,如此也以其他方式成为缘,依此应知最高与最低限度。

Aññasmimpi bhave nāmaṃ, tatheva paṭisandhiyaṃ;

在其他有中的名,同样在结生时;对于第六处及其余诸处,彼以六种方式成为缘。

Chaṭṭhassa itaresaṃ taṃ, chahākārehi paccayo.

第六对其他的那些,以六种方式为缘。

Āruppato hi aññasmimpi pañcavokārabhave taṃ vipākanāmaṃ hadayavatthuno sahāyaṃ hutvā chaṭṭhassa manāyatanassa yathā āruppe vuttaṃ, tatheva avakaṃsato sattadhā paccayo hoti. Itaresaṃ pana taṃ pañcannaṃ cakkhāyatanādīnaṃ catumahābhūtasahāyaṃ hutvā sahajātanissayavipākavippayuttaatthiavigatavasena chahākārehi paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo.

确实,从无色界到其他五蕴有中,彼果报名成为心所依的伴随,对于第六意处,如在无色界所说,同样就最低限度而言以七种方式成为缘。然而,对于其余五种眼处等,彼成为四大种的伴随,以俱生、依止、果报、相应、有、不离六种方式成为缘。然而,此中某些以因缘,某些以食缘,如此也以其他方式成为缘,依此应知最高与最低限度。

Pavattepi tathā hoti, pākaṃ pākassa paccayo;

在转起时也是如此,果报成为果报的缘;非果报成为非异熟的,以六种方式成为第六处的缘。

Apākaṃ avipākassa, chadhā chaṭṭhassa paccayo.

无果报对无果报的,以六种方式第六为缘。

Pavattepi hi pañcavokārabhave yathā paṭisandhiyaṃ, tatheva vipākanāmaṃ vipākassa chaṭṭhāyatanassa avakaṃsato sattadhā paccayo hoti. Avipākaṃ pana avipākassa chaṭṭhassa avakaṃsatova tato vipākapaccayaṃ apanetvā chadhā paccayo hoti. Vuttanayeneva panettha ukkaṃsāvakaṃso veditabbo.

确实,在转起时的五蕴有中,如在结生时,同样果报名对于果报的第六处,就最低限度而言以七种方式成为缘。然而,非异熟对于非异熟的第六处,仅就最低限度而言,从中除去果报缘,以六种方式成为缘。然而,此中应以已说之方式知最高与最低限度。

Tattheva sesapañcannaṃ, vipākaṃ paccayo bhave;

就在那里,对于其余五者,果报是有的缘;

Catudhā avipākampi, evameva pakāsitaṃ.

非果报也以四种方式,如是被阐明。

Tattheva hi pavatte sesānaṃ cakkhāyatanādīnaṃ pañcannaṃ cakkhupasādādivatthukaṃ itarampi vipākanāmaṃ pacchājātavippayuttaatthiavigatapaccayehi catudhā paccayo hoti. Yathā ca vipākaṃ, avipākampi evameva pakāsitaṃ. Tasmā kusalādibhedampi tesaṃ catudhā paccayo hotīti veditabbaṃ. Evaṃ tāva nāmameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ.

确实就在那里,在转起中,对于其余的眼处等五者,以眼净等为所依的其他果报名法,以后生、相应、有、不离缘四种方式成为缘。如同果报,非果报也如是被阐明。因此应知,它们的善等之别也以四种方式成为缘。如是,首先应知,仅名法在结生或转起中,对于任何处成为缘,以及如何成为缘。

Rūpaṃ panettha āruppe, bhave bhavati paccayo;

然而在此,色在无色界有中不成为缘;

Na ekāyatanassāpi, pañcakkhandhabhave pana.

对于任何一处也不,但在五蕴有中则成为。

Rūpato sandhiyaṃ vatthu, chadhā chaṭṭhassa paccayo;

从色而言,在结生中,所依以六种方式成为第六者的缘;

Bhūtāni catudhā honti, pañcannaṃ avisesato.

诸大种以四种方式,对于五者无差别地成为。

Rūpato hi paṭisandhiyaṃ vatthurūpaṃ chaṭṭhassa manāyatanassa sahajātaaññamaññanissayavippayuttaatthiavigatapaccayehi chadhā paccayo hoti. Cattāri pana bhūtāni avisesato paṭisandhiyaṃ pavatte ca yaṃ yaṃ āyatanaṃ uppajjati, tassa tassa vasena pañcannampi cakkhāyatanādīnaṃ sahajātanissayaatthiavigatapaccayehi catudhā paccayā honti.

确实从色而言,在结生中,所依色以俱生、相互、依止、相应、有、不离缘六种方式成为第六意处的缘。然而诸大种,在结生和转起中,无论生起何处,依其各自,以俱生、依止、有、不离缘四种方式成为眼处等五者的缘。

Tidhā jīvitametesaṃ, āhāro ca pavattiyaṃ;

这些的生命有三种，以及在转起中的食；

Tāneva chadhā chaṭṭhassa, vatthu tasseva pañcadhā.

这些同样以六种方式对第六，其所依以五种方式。

Etesaṃ pana cakkhādīnaṃ pañcannaṃ paṭisandhiyaṃ pavatte ca atthi avigataindriyavasena rūpajīvitaṃ tidhā paccayo hoti. Āhāro ca atthiavigatāhāravasena tividhā paccayo hoti, so ca kho ye sattā āhārūpajīvino, tesaṃ āhārānugate kāye pavattiyaṃyeva, no paṭisandhiyaṃ. Tāni pana pañca cakkhāyatanādīni chaṭṭhassa cakkhu sotaghānajivhākāyaviññāṇasaṅkhātassa manāyatanassa nissayapurejātaindriyavippayuttaatthiavigatavasena chahākārehi paccayā honti pavatte, no paṭisandhiyaṃ. Ṭhapetvā pana pañcaviññāṇāni tasseva avasesamanāyatanassa vatthurūpaṃ nissayapurejātavippayuttaatthiavigatavasena pañcadhā paccayo hoti pavatteyeva, no paṭisandhiyaṃ. Evaṃ rūpameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ.

对于这些眼等五处，在结生和转起中，依未离根之力，色命根以三种方式成为缘。食也依存在未离食之力，以三种方式成为缘，而且那些以食为生的有情，在食所随转的身中，仅在转起中，不在结生中。然而那五眼处等，对第六名为眼识、耳识、鼻识、舌识、身识的意处，依所依、前生、根、相应、存在、未离之力，以六种方式成为缘，在转起中，不在结生中。但除了五识之外，对于其余的意处，所依色依所依、前生、相应、存在、未离之力，以五种方式成为缘，仅在转起中，不在结生中。如此，色本身在结生或转起中，对任何处成为缘，以及如何成为缘，应如是了知。

Nāmarūpaṃ panubhayaṃ, hoti yaṃ yassa paccayo;

名色两者，对任何成为缘；

Yathā ca tampi sabbattha, viññātabbaṃ vibhāvinā.

以及如何，在一切处，应被善辨者了知。

Seyyathidaṃ . Paṭisandhiyaṃ tāva pañcavokārabhave khandhattayavatthurūpasaṅkhātaṃ nāmarūpaṃ chaṭṭhāyatanassa sahajātaaññamaññanissayavipākasampayuttavippayuttaatthiavigatapaccayādīhi paccayo hotīti. Idamettha mukhamattaṃ. Vuttanayānusārena pana sakkā sabbaṃ yojetunti na ettha vitthāro dassitoti.

即如是。首先在结生中，在五蕴有中，名为蕴三及所依色的名色，对第六处，依俱生、相互、所依、异熟、相应、相应、存在、未离缘等成为缘。这里只是总说。但依所说的方法，能够配合一切，因此在此未显示详说。

Ayaṃ ‘‘nāmarūpapaccayā saḷāyatana’’nti padasmiṃ vitthārakathā.

这是在「缘名色而有六处」句中的详说。

Saḷāyatanapaccayāphassapadavitthārakathā六处缘触句详论

§642

Saḷāyatanapaccayā phassapade –

在「缘六处而有触」句中——

Saḷeva phassā saṅkhepā, cakkhusamphassaādayo;

总说只有六触,以眼触等为首;

Viññāṇamiva bāttiṃsa, vitthārena bhavanti te.

如同识有三十二种,详说它们成为那样。

Saṅkhepena hi saḷāyatanapaccayā phassoti cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphassoti ime cakkhusamphassādayo cha eva phassā bhavanti. Vitthārena pana cakkhusamphassādayo pañca kusalavipākā, pañca akusalavipākāti dasa, sesā bāvīsati-lokiyavipākaviññāṇasampayuttā ca bāvīsatīti evaṃ sabbepi saṅkhārapaccayā vuttaviññāṇamiva bāttiṃsa honti.

总说「以六处为缘而有触」,即眼触、耳触、鼻触、舌触、身触、意触,这些以眼触为首的只有六触。但详说时,以眼触为首的五种是善果报,五种是不善果报,如此十种,其余二十二种与世间果报识相应的二十二种,如此一切如前所说「以行为缘的识」一样,成为三十二种。

Yaṃ panetassa bāttiṃsavidhassāpi phassassa paccayo saḷāyatanaṃ, tattha,

对于这三十二种触的缘——六处,在此:

Chaṭṭhena saha ajjhattaṃ, cakkhādiṃ bāhirehipi;

智者们认为六处,是内在的眼等与第六,以及外在的诸处一起。

Saḷāyatanamicchanti, chahi saddhiṃ vicakkhaṇā.

智者们认为六处,与六一起。

Tattha ye tāva ‘‘upādiṇṇakapavattikathā aya’’nti sakasantatipariyāpannameva paccayaṃ paccayuppannañca dīpenti, te ‘‘chaṭṭhāyatanapaccayā phasso’’ti (vibha. 322) pāḷianusārato āruppe chaṭṭhāyatanañca, aññattha sabbasaṅgahato saḷāyatanañca phassassa paccayoti ekadesasarūpekasesaṃ katvā chaṭṭhena saha ajjhattaṃ cakkhādiṃ saḷāyatananti icchanti. Tañhi chaṭṭhāyatanañca saḷāyatanañca saḷāyatanantveva saṅkhaṃ gacchati.

其中,首先那些说「这是取所成转起的论述」,只显示包摄于自相续的缘和缘所生,他们依照「以第六处为缘而有触」的圣典文句,在无色界是第六处,在其他地方从一切摄的角度是六处为触的缘,作了一部分相同其余部分的处理后,认为「与第六一起的内在眼等为六处」。因为那第六处和六处,只算作六处。

Ye pana paccayuppannameva ekasantatipariyāpannaṃ dīpenti, paccayaṃ pana bhinnasantānampi, te yaṃ yaṃ āyatanaṃ phassassa paccayo hoti, taṃ sabbampi dīpentā bāhirampi pariggahetvā tadeva chaṭṭhena saha ajjhattaṃ bāhirehipi rūpāyatanādīhi saddhiṃ saḷāyatananti icchanti. Tampi hi chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti etesaṃ ekasese kate saḷāyatanantveva saṅkhaṃ gacchati.

但那些只显示包摄于一相续的缘所生,而缘则也是别相续的,他们显示凡是作为触之缘的任何处,也包括外在的,取了那个,认为「那个与第六一起的内在以及外在的色处等为六处」。因为那个第六处和六处,在作了这些的其余部分处理后,也只算作六处。

Etthāha – na sabbāyatanehi eko phasso sambhoti, nāpi ekamhā āyatanā sabbe phassā, ayañca saḷāyatanapaccayā phassoti ekova vutto, so kasmāti. Tatridaṃ vissajjanaṃ – saccametaṃ, sabbehi eko, ekamhā vā sabbe na sambhonti, sambhoti pana anekehi eko. Yathā cakkhusamphasso cakkhāyatanā rūpāyatanā cakkhuviññāṇasaṅkhātā manāyatanā avasesasampayuttadhammāyatanā cāti evaṃ sabbattha yathānurūpaṃ yojetabbaṃ. Tasmā eva hi,

于此有人问——并非从一切处生起一个触,也非从一个处生起一切触,而此「以六处为缘而有触」只说为一个,这是为何?于此,这是解答——这确实是真实的,并非一切[处]生起一个,或从一个[处]生起一切,但从多个[处]生起一个。如眼触从眼处、色处、称为眼识的意处以及其余相应法处[生起],如是在一切处应如理配合。正是因此,

Ekopanekāyatanappabhavo iti dīpito;

「此触从多处生起」,如是已被显示;

Phassoyaṃ ekavacananiddesenīdha tādinā.

「此触以单数词说示」,于此由如是者[显示]。

ti saḷāyatanapaccayā phassoti iminā ekavacananiddesena anekehi āyatanehi eko phasso hotīti tādinā dīpitoti attho. Āyatanesu pana,

即以「六处为缘而有触」这单数词说示,由如是者显示「从多个处生起一个触」,这是其义。然而关于诸处,

Chadhā pañca tato ekaṃ, navadhā bāhirāni cha;

「六种方式[为缘于]五[触],然后一[处]以九种方式,[为缘于]外六[触];如其所生起,应阐明此[触]的缘性。」

Yathāsambhavametassa, paccayatte vibhāvaye.

应如其所生起地,阐明其缘性。

Tatrāyaṃ vibhāvanā – cakkhāyatanādīni tāva pañca cakkhusamphassādibhedato pañcavidhassa phassassa nissayapurejātindriyavippayuttaatthiavigatavasena chadhā paccayā honti. Tato paraṃ ekaṃ vipākamanāyatanaṃ anekabhedassa vipākamanosamphassassa sahajātaaññamaññanissayavipākāhāraindriyasampayuttaatthiavigatavasena navadhā paccayo hoti. Bāhiresu pana rūpāyatanaṃ cakkhusamphassassa ārammaṇapurejātaatthiavigatavasena catudhā paccayo hoti. Tathā saddāyatanādīni sotasamphassādīnaṃ. Manosamphassassa pana tāni ca dhammāyatanañca tathā ca ārammaṇapaccayamatteneva cāti evaṃ bāhirāni cha yathāsambhavametassa paccayatte vibhāvayeti.

于此,这是阐明——首先眼处等五[处],以眼触等之分别论为五种触,以所依、前生、根、不相应、存在、不离去六种方式为缘。其次,一个异熟意处,以俱生、相互、所依、异熟、食、根、相应、存在、不离去九种方式为缘于多种异熟意触。然而关于外[处],色处以所缘、前生、存在、不离去四种方式为缘于眼触。同样,声处等[为缘]于耳触等。然而于意触,彼等[五所缘]及法处,如是且仅以所缘缘,如是应阐明外六[处]如其所生起为此[触]的缘性。

Ayaṃ ‘‘saḷāyatanapaccayā phasso’’ti padasmiṃ vitthārakathā. · 这是在「以六处为缘而有触」这一句的详细解释。

Phassapaccayāvedanāpadavitthārakathā触缘受句详论

§643

Phassapaccayā vedanāpade –

于「触为缘而有受」句——

Dvārato vedanā vuttā, cakkhusamphassajādikā;

从门而说受,以眼触所生等为首;

Saḷeva tā pabhedena, ekūnanavutī matā.

仅此六种以分别论而言,被认为有九十一种。

Etassapi padassa vibhaṅge ‘‘cakkhusamphassajā vedanā. Sota… ghāna… jivhā… kāya… manosamphassajā vedanā’’ti (vibha. 231) evaṃ dvārato saḷeva vedanā vuttā, tā pana pabhedena ekūnanavutiyā cittehi sampayuttattā ekūnanavuti matā.

在此句的解释中,「眼触所生受。耳……鼻……舌……身……意触所生受」,如此从门而说仅有六种受,但以分别论而言,由于与九十一种心相应,故被认为有九十一种。

Vedanāsu panetāsu, idha bāttiṃsa vedanā;

然而在这些受中,此处三十二种受,

Vipākacittayuttāva, adhippetāti bhāsitā.

仅与果报心相应者,被说为所指。

Aṭṭhadhā tattha pañcannaṃ, pañcadvāramhi paccayo;

其中八种方式,对五种在五门中为缘;

Sesānaṃ ekadhā phasso, manodvārepi so tathā.

对其余诸受以一种方式,触在意门中亦如是。

Tattha hi pañcadvāre cakkhupasādādivatthukānaṃ pañcannaṃ vedanānaṃ cakkhusamphassādiko phasso sahajātaaññamaññanissayavipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā paccayo hoti. Sesānaṃ pana ekekasmiṃ dvāre sampaṭicchanasantīraṇatadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ so cakkhusamphassādiko phasso upanissayavasena ekadhāva paccayo hoti.

其中,在五门中,对以眼净色等为所依的五种受,眼触等之触以俱生、相互、依止、果报、食、相应、存在、不离去八种方式为缘。然而对其余诸受,即在各门中以领受、推度、彼所缘方式转起的欲界果报受,彼眼触等之触仅以亲依止一种方式为缘。

ti manodvārepi hi tadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ so sahajātamanosamphassasaṅkhāto phasso tatheva aṭṭhadhā paccayo hoti, paṭisandhibhavaṅgacutivasena pavattānaṃ tebhūmakavipākavedanānampi. Yā pana tā manodvāre tadārammaṇavasena pavattā kāmāvacaravedanā, tāsaṃ manodvārāvajjanasampayutto manosamphasso upanissayavasena ekadhāva paccayo hotīti.

在意门,以彼所缘方式转起的欲界异熟受,那称为俱生意触的触,同样以八种方式为缘;以结生、有分、死方式转起的三地异熟受亦然。但那些在意门以彼所缘方式转起的欲界受,对它们而言,与意门转向相应的意触仅以亲依止方式为缘。

Ayaṃ ‘‘phassapaccayā vedanā’’ti padasmiṃ vitthārakathā. · 这是在「以触为缘而有受」这一句的详细解释。

Vedanāpaccayātaṇhāpadavitthārakathā受缘渴爱句详论

§644

Vedanāpaccayā taṇhāpade –

在「受缘渴爱」句中——

Rūpataṇhādibhedena, cha taṇhā idha dīpitā;

以色爱等之分别论,此处显示六种渴爱;其中每一种,从转起方式而言,被认为有三种。

Ekekā tividhā tattha, pavattākārato matā.

以色爱等之分别论,此处显示六种渴爱;其中每一种,从转起方式而言,被认为有三种。

Imasmiṃ hi pade seṭṭhiputto brāhmaṇaputtoti pitito nāmavasena putto viya ‘‘rūpataṇhā. Sadda… gandha… rasa… phoṭṭhabba… dhammataṇhā’’ti (vibha. 232) ārammaṇato nāmavasena vibhaṅge cha taṇhā dīpitā.

在此句中,如同长者子、婆罗门子等从父亲而得名的儿子,在《分别论论》中以所缘而得名显示了六种渴爱:「色爱、声爱、香爱、味爱、触爱、法爱。」

Tāsu pana taṇhāsu ekekā taṇhā pavattiākārato kāmataṇhā, bhavataṇhā, vibhavataṇhāti evaṃ tividhā matā. Rūpataṇhāyeva hi yadā cakkhussa āpāthamāgataṃ rūpārammaṇaṃ kāmassādavasena assādayamānā pavattati, tadā nāma hoti. Yadā tadevārammaṇaṃ ‘‘dhuvaṃ sassata’’nti pavattāya sassatadiṭṭhiyā saddhiṃ pavattati, tadā nāma hoti. Sassatadiṭṭhisahagato hi rāgo bhavataṇhāti vuccati. Yadā pana tadevārammaṇaṃ ‘‘ucchijjati vinassatī’’ti pavattāya ucchedadiṭṭhiyā saddhiṃ pavattati, tadā nāma hoti. Ucchedadiṭṭhisahagato hi rāgo vibhavataṇhāti vuccati. Esa nayo saddataṇhādīsupīti. Etā aṭṭhārasa taṇhā honti.

但在这些渴爱中,每一种渴爱从转起方式而言,被认为有三种:欲爱、有爱、无有爱。因为色爱,当它对来到眼之所及的色所缘以欲味方式品味而转起时,名为欲爱。当它对同一所缘以「常、恒」方式转起,与常见一起转起时,名为有爱。因为与常见俱行的贪被称为有爱。但当它对同一所缘以「断灭、坏灭」方式转起,与断见一起转起时,名为无有爱。因为与断见俱行的贪被称为无有爱。此理在声爱等中也是如此。这些成为十八种渴爱。

Tā ajjhattarūpādīsu aṭṭhārasa, bahiddhā aṭṭhārasāti chattiṃsa. Iti atītā chattiṃsa, anāgatā chattiṃsa, paccuppannā chattiṃsāti aṭṭhasataṃ taṇhā honti. Tā puna saṅkheppamāṇā rūpādiārammaṇavasena cha, kāmataṇhādivasena vā tissova taṇhā hontīti veditabbā.

它们在内色等有十八种,在外有十八种,如此三十六种。如此,过去三十六种,未来三十六种,现在三十六种,成为一百零八种渴爱。它们再以简略的量度,以色等所缘方式有六种,或以欲爱等方式仅有三种渴爱,应如此了知。

Yasmā panime sattā puttaṃ assādetvā putte mamattena dhātiyā viya rūpādiārammaṇavasena uppajjamānaṃ vedanaṃ assādetvā vedanāya mamattena rūpādiārammaṇadāyakānaṃ cittakāra-gandhabba-gandhika-sūda-tantavāyarasāyanavidhāyakavejjādīnaṃ mahāsakkāraṃ karonti. Tasmā sabbāpesā vedanāpaccayā taṇhā hotīti veditabbā.

因为这些有情品味儿子后,如乳母对儿子有我所性,品味以色等所缘方式生起的受后,对受有我所性,对给予色等所缘的画师、香料商、花商、厨师、织工、配药者、医生等作大恭敬。因此,应知这一切渴爱都是受缘渴爱。

Yasmā cettha adhippetā, vipākasukhavedanā;

因为此处所意指的,是异熟乐受;

Ekāva ekadhāvesā, tasmā taṇhāya paccayo.

唯一以一种方式寻求,因此是渴爱的缘。

ti upanissayapaccayeneva paccayo hoti. Yasmā vā,

以亲依止缘而为缘。或者因为,

Dukkhī sukhaṃ patthayati, sukhī bhiyyopi icchati;

苦者希求乐,乐者希求更多;

Upekkhā pana santattā, sukhamicceva bhāsitā.

舍因寂静故,被说为乐。

Taṇhāya paccayā tasmā, honti tissopi vedanā;

因此三种受,都是渴爱的缘;

Vedanāpaccayā taṇhā, iti vuttā mahesinā.

「缘受而有渴爱」,如是大仙所说。

Vedanāpaccayā cāpi, yasmā nānusayaṃ vinā;

而且缘受,因为不离随眠;

Hoti tasmā na sā hoti, brāhmaṇassa vusīmatoti.

因此,对于已修习圆满的婆罗门来说,它不存在。

Ayaṃ ‘‘vedanāpaccayā taṇhā’’ti padasmiṃ vitthārakathā. · 这是对「以受为缘而有渴爱」一句的详细解释。

Taṇhāpaccayāupādānapadavitthārakathā渴爱缘取句详论

§645

Taṇhāpaccayā upādānapade –

在「以渴爱为缘而有取」句中——

Upādānāni cattāri, tāni atthavibhāgato;

取有四种,应以义理分别论、法的摄略与详说、以及次第来阐明它们。

Dhammasaṅkhepavitthārā, kamato ca vibhāvaye.

应以义理分别论、法的摄略与详说、以及次第来阐明它们。

Tatrāyaṃ vibhāvanā – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānanti imāni tāvettha cattāri upādānāni. Tesaṃ ayaṃ – vatthusaṅkhātaṃ kāmaṃ upādiyatīti kāmo ca so upādānañcātipi kāmupādānaṃ. nti daḷhaggahaṇaṃ. Daḷhattho hettha upasaddo upāyāsaupakaṭṭhādīsu viya. Tathā diṭṭhi ca sā upādānañcāti . Diṭṭhiṃ upādiyatīti vā diṭṭhupādānaṃ. ‘‘Sassato attā ca loko cā’’tiādīsu (dī. ni. 1.31) hi purimadiṭṭhiṃ uttaradiṭṭhi upādiyati. Tathā sīlabbataṃ upādiyatīti . Sīlabbatañca taṃ upādānañcātipi sīlabbatupādānaṃ. Gosīlagovatādīni hi ‘‘evaṃ suddhī’’ti abhinivesato sayameva upādānāni. Tathā vadanti etenāti vādo. Upādiyanti etenāti upādānaṃ. Kiṃ vadanti, upādiyanti vā? Attānaṃ. Attano vādupādānaṃ . Attavādamattameva vā attāti upādiyanti etenāti attavādupādānaṃ. Ayaṃ tāva tesaṃ atthavibhāgo.

此中,这是阐明——欲取、见取、戒禁取、我论取,这些是此中的四种取。它们的义理分别论如下:执取称为所缘的欲,故「那是欲,且是取」,这是欲取。「取」是坚固的执取。因为此中「取」(upādāna)一词的前缀「upa」表示坚固之义,如同在「接近」(upāya)、「悲伤」(upāsa)、「拉近」(upakaṭṭha)等词中一样。同样地,「那是见,且是取」,这是见取。或者「执取见」,故为见取。因为在「我与世间是常」等(见)中,后见执取前见。同样地,「执取戒禁」,这是戒禁取。或者「那是戒禁,且是取」,这也是戒禁取。因为牛戒、牛行等,由于执着「如此得清净」,它们本身就是取。同样地,「以此而说」,故为「论」(vāda)。「以此而执取」,故为「取」(upādāna)。说什么或执取什么?我。「我的论与取」,这是我论取。或者仅仅「执取我论本身为我」,「以此而执取」,故为我论取。这是它们的义理分别论。

pana kāmupādānaṃ tāva ‘‘tattha katamaṃ kāmupādānaṃ? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ, idaṃ vuccati kāmupādāna’’nti (dha. sa. 1220; vibha. 938) āgatattā saṅkhepato taṇhādaḷhattaṃ vuccati. nāma purimataṇhāupanissayapaccayena daḷhasambhūtā uttarataṇhāva. Keci panāhu ‘‘appattavisayapatthanā taṇhā andhakāre corassa hatthappasāraṇaṃ viya, sampattavisayaggahaṇaṃ upādānaṃ tasseva bhaṇḍaggahaṇaṃ viya. Appicchatāsantuṭṭhitāpaṭipakkhā ca te dhammā. Tathā pariyesanārakkhadukkhamūlā’’ti. Sesupādānattayaṃ pana saṅkhepato diṭṭhimattameva.

在法的摄略中,首先欲取,因为经中说「此中,什么是欲取?对诸欲的欲欲、欲贪、欲喜、欲渴爱、欲爱着、欲热恼、欲迷醉、欲耽着,这称为欲取」,故摄略而言,是指渴爱的坚固性。详说而言,是指以前的渴爱为亲依止缘而坚固生起的后渴爱。有些人说:「对未得境的希求是渴爱,如同盗贼在黑暗中伸手;对已得境的执取是取,如同他执取物品。它们是少欲、知足的对立面。同样地,它们是寻求与守护之苦的根源。」其余三取,摄略而言,仅是见而已。

Vitthārato pana pubbe rūpādīsu vuttaaṭṭhasatappabhedāyapi taṇhāya daḷhabhāvo kāmupādānaṃ. Dasavatthukā micchādiṭṭhi diṭṭhupādānaṃ. Yathāha – ‘‘tattha katamaṃ diṭṭhupādānaṃ? Natthi dinnaṃ, natthi yiṭṭhaṃ…pe… sacchikatvā pavedentīti yā evarūpā diṭṭhi…pe… vipariyesaggāho. Idaṃ vuccati diṭṭhupādāna’’nti (dha. sa. 1221; vibha. 938). Sīlabbatehi suddhīti parāmasanaṃ pana sīlabbatupādānaṃ. Yathāha – ‘‘tattha katamaṃ sīlabbatupādānaṃ? Sīlena suddhi, vatena suddhi, sīlabbatena suddhīti yā evarūpā diṭṭhi…pe… vipariyesaggāho. Idaṃ vuccati sīlabbatupādāna’’nti (dha. sa. 1222; vibha. 938). Vīsativatthukā sakkāyadiṭṭhi attavādupādānaṃ. Yathāha – ‘‘tattha katamaṃ attavādupādānaṃ? Idha assutavā puthujjano…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati…pe… vipariyesaggāho, idaṃ vuccati attavādupādāna’’nti (dha. sa. 1223; vibha. 938). Ayamettha dhammasaṅkhepavitthāro.

详说而言,前面在色等中所说的八百种渴爱的坚固状态是欲取。以十事为基础的邪见是见取。如经中说:「此中,什么是见取?无布施,无供养……乃至……自证后而宣说,凡如此之见……乃至……颠倒执取。这称为见取。」而执着「以戒禁得清净」是戒禁取。如经中说:「此中,什么是戒禁取?以戒清净,以禁清净,以戒禁清净,凡如此之见……乃至……颠倒执取。这称为戒禁取。」以二十事为基础的有身见是我论取。如经中说:「此中,什么是我论取?此中,未受教的凡夫……乃至……未受善人法训练者,视色为我……乃至……颠倒执取,这称为我论取。」这是此中法的摄略与详说。

ti ettha pana tividho kamo uppattikkamo pahānakkamo desanākkamo ca. Tattha anamatagge saṃsāre imassa paṭhamaṃ uppattīti abhāvato kilesānaṃ nippariyāyena uppattikkamo na vuccati. Pariyāyena pana yebhuyyena ekasmiṃ bhave attaggāhapubbaṅgamo sassatucchedābhiniveso, tato ‘‘sassato ayaṃ attā’’ti gaṇhato attavisuddhatthaṃ sīlabbatupādānaṃ, ‘‘ucchijjatī’’ti gaṇhato paralokanirapekkhassa kāmupādānanti evaṃ paṭhamaṃ attavādupādānaṃ, tato diṭṭhisīlabbatakāmupādānānīti ayametesaṃ ekasmiṃ bhave uppattikkamo.

在次第中,有三种次第:生起次第、断除次第、教说次第。其中,在无始的轮回中,这些烦恼最初的生起,由于不存在,故不能绝对地说烦恼的生起次第。但相对而言,通常在一有中,首先是以我执为先导的常见或断见的执着,然后执取「此我是常」者,为了我的清净而有戒禁取;执取「(我)断灭」者,对来世不关心而有欲取。如此,首先是我论取,然后是见取、戒禁取、欲取。这是它们在一有中的生起次第。

Diṭṭhupādānādīni cettha paṭhamaṃ pahīyanti sotāpattimaggavajjhattā. Kāmupādānaṃ pacchā, arahattamaggavajjhattāti ayametesaṃ pahānakkamo.

于此,见取等首先被舍断,因为被入流道所断。欲取在后,因为被阿拉汉道所断,这是它们的舍断次第。

Mahāvisayattā pana pākaṭattā ca etesu kāmupādānaṃ paṭhamaṃ desitaṃ. Mahāvisayaṃ hi taṃ aṭṭhacittasampayogā, appavisayāni itarāni catucittasampayogā, yebhuyyena ca ālayarāmattā pajāya pākaṭaṃ kāmupādānaṃ, na itarāni. Kāmupādāna vā kāmānaṃ samadhigamatthaṃ kotūhalamaṅgalādibahulo hoti, sāssa diṭṭhīti tadanantaraṃ diṭṭhupādānaṃ, taṃ pabhijjamānaṃ sīlabbataattavādupādānavasena duvidhaṃ hoti. Tasmiṃ dvaye gokiriyaṃ kukkurakiriyaṃ vā disvāpi veditabbato oḷārikanti sīlabbatupādānaṃ paṭhamaṃ desitaṃ. Sukhumattā ante attavādupādānanti ayametesaṃ desanākkamo.

然而,由于大所缘性与明显性,在这些当中,欲取首先被教说。因为那是大所缘,由于与八心相应;其余诸取是小所缘,由于与四心相应。而且,由于大多数众生乐于执着,欲取是明显的,其余诸取则不然。或者,为了获得诸欲,欲取多有好奇、吉祥等,那是它的见,因此紧接着是见取,那被分别论时,依戒禁取与我语取而成为二种。在那二者中,因为即使见到牛行或狗行也可知,所以粗显,因此戒禁取首先被教说。由于微细性,我语取在最后,这是它们的教说次第。

Taṇhā ca purimassettha, ekadhā hoti paccayo;

于此,渴爱对前者,以一种方式成为缘;

Sattadhā aṭṭhadhā vāpi, hoti sesattayassa sā.

对其余三者,它以七种或八种方式成为缘。

Ettha ca evaṃ desite upādānacatukke purimassa kāmupādānassa kāmataṇhā upanissayavasena ekadhāva paccayo hoti, taṇhābhinanditesu visayesu uppattito. Sesattayassa pana sahajātaaññamaññanissayasampayuttaatthiavigatahetuvasena sattadhā vā, upanissayena saha aṭṭhadhā vāpi paccayo hoti. Yadā ca sā upanissayavasena paccayo hoti, tadā asahajātāva hotīti.

于此,在如此教说的四取中,对前者欲取,欲爱仅以亲依止一种方式成为缘,因为在被渴爱所喜的诸所缘中生起。然而,对其余三者,以俱生、相互、依止、相应、有、不离去、因七种方式,或者与亲依止一起以八种方式成为缘。而当它以亲依止方式成为缘时,则只是非俱生。

Ayaṃ ‘‘taṇhāpaccayā upādāna’’nti padasmiṃ vitthārakathā. · 这是「以渴爱为缘而有取」一句的详细解释。

Upādānapaccayābhavapadavitthārakathā取缘有句详论

§646

Upādānapaccayā bhavapade –

在取缘有句中——

Atthato dhammato ceva, sātthato bhedasaṅgahā;

应了知从义、从法、从有义、从分别论与摄,

Yaṃ yassa paccayo ceva, viññātabbo vinicchayo.

以及什么是什么的缘的抉择。

Tattha bhavatīti bhavo. So kammabhavo upapattibhavo cāti duvidho hoti. Yathāha – ‘‘bhavo duvidhena atthi kammabhavo, atthi upapattibhavo’’ti (vibha. 234). Tattha kammameva bhavo kammabhavo, tathā upapattiyeva bhavo upapattibhavo. Ettha ca upapatti bhavatīti bhavo. Kammaṃ pana yathā sukhakāraṇattā ‘‘sukho buddhānaṃ uppādo’’ti (dha. pa. 194) vutto, evaṃ bhavakāraṇattā phalavohārena bhavoti veditabbanti. Evaṃ tāvettha viññātabbo vinicchayo.

在此,「有」(bhavatī)即是「有」(bhavo)。它有两种:业有(kammabhavo)和生有(upapattibhavo)。如所说:「有以两种存在:有业有,有生有」(《分别论论》234页)。在此,业即是有,为业有;同样,生即是有,为生有。而在此,生成为有,故为有。然而,业如何因为是乐之因而说「诸佛出现是乐」(《法句》194偈),如是应知因为是有之因,以果的说法而说为有。如是在此应知这决择。

§647

pana kammabhavo tāva saṅkhepato cetanā ceva cetanāsampayuttā ca abhijjhādayo kammasaṅkhātā dhammā. Yathāha – ‘‘tattha katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro (vibha. 234) parittabhūmako vā mahābhūmako vā, ayaṃ vuccati kammabhavo. Sabbampi bhavagāmikammaṃ kammabhavo’’ti (vibha. 234). Ettha hi ti terasa cetanā. ti dvādasa. ti catasso cetanā. Evaṃ ti etena tāsaṃyeva cetanānaṃ mandabahuvipākatā vuttā. nti iminā pana cetanāsampayuttā abhijjhādayo vuttā.

然而,首先业有简略而言即是思(cetanā)以及与思相应的贪等称为业的诸法。如所说:「在此,什么是业有?福行(puññābhisaṅkhāro)、非福行(apuññābhisaṅkhāro)、不动行(āneñjābhisaṅkhāro)(《分别论论》234页),或小地的或大地的,这称为业有。一切导向有的业为业有」(《分别论论》234页)。在此,福行有十三思。非福行有十二思。不动行有四思。如是以「小地的或大地的」这说了那些思的弱与多异熟性。然而以「一切导向有的业」这说了与思相应的贪等。

Upapattibhavo pana saṅkhepato kammābhinibbattā khandhā, pabhedato navavidho hoti. Yathāha – ‘‘tattha katamo upapattibhavo? Kāmabhavo rūpabhavo arūpabhavo saññābhavo asaññābhavo nevasaññānāsaññābhavo, ekavokārabhavo catuvokārabhavo pañcavokārabhavo, ayaṃ vuccati upapattibhavo’’ti (vibha. 234). Tattha kāmasaṅkhāto bhavo kāmabhavo. Esa nayo rūpārūpabhavesu. Saññāvataṃ bhavo, saññā vā ettha bhave atthīti saññābhavo. Vipariyāyena asaññābhavo. Oḷārikāya saññāya abhāvā sukhumāya ca bhāvā nevasaññā, nāsaññā asmiṃ bhaveti nevasaññānāsaññābhavo. Ekena rūpakkhandhena vokiṇṇo bhavo ekavokārabhavo. Eko vā vokāro assa bhavassāti ekavokārabhavo. Esa nayo catuvokārapañcavokārabhavesu. Tattha kāmabhavo pañca upādiṇṇakkhandhā. Tathā rūpabhavo. Arūpabhavo cattāro , saññābhavo pañca. Asaññābhavo eko upādiṇṇakkhandho. Nevasaññānāsaññābhavo cattāro. Ekavokārabhavādayo ekacatupañcakkhandhā upādiṇṇakkhandhehīti evamettha dhammatopi viññātabbo vinicchayo.

然而,生有简略而言是业所生的诸蕴,分别论而言有九种。如所说:「在此,什么是生有?欲有(kāmabhavo)、色有(rūpabhavo)、无色有(arūpabhavo)、想有(saññābhavo)、无想有(asaññābhavo)、非想非非想有(nevasaññānāsaññābhavo)、一蕴有(ekavokārabhavo)、四蕴有(catuvokārabhavo)、五蕴有(pañcavokārabhavo),这称为生有」(《分别论论》234页)。在此,称为欲的有为欲有。色有与无色有也是这方法。有想者之有,或在此有中有想,故为想有。相反为无想有。因粗想之无与细想之有,故非想,非非想在此有中,故为非想非非想有。以一色蕴所摄的有为一蕴有。或它的有有一蕴,故为一蕴有。四蕴有与五蕴有也是这方法。在此,欲有是五取蕴。色有也是如此。无色有是四蕴,想有是五蕴。无想有是一取蕴。非想非非想有是四蕴。一蕴有等是一、四、五蕴为取蕴。如是在此应知从法性上的决择。

§648

ti yathā ca bhavaniddese, tatheva kāmaṃ saṅkhāraniddesepi puññābhisaṅkhārādayova vuttā, evaṃ santepi purime atītakammavasena idha paṭisandhiyā paccayattā, ime paccuppannakammavasena āyatiṃ paṭisandhiyā paccayattāti punavacanaṃ sātthakameva, pubbe vā ‘‘tattha katamo puññābhisaṅkhāro? Kusalā cetanā kāmāvacarā’’ti (vibha. 226) evamādinā nayena cetanāva saṅkhārāti vuttā. Idha pana ‘‘sabbampi bhavagāmikamma’’nti (vibha. 234) vacanato cetanāsampayuttāpi. Pubbe ca viññāṇapaccayameva kammaṃ ‘‘saṅkhārā’’ti vuttaṃ. Idāni asaññābhavanibbattakampi. Kiṃ vā bahunā, ‘‘avijjāpaccayā saṅkhārā’’ti ettha puññābhisaṅkhārādayova kusalākusalā dhammā vuttā. ‘‘Upādānapaccayā bhavo’’ti idha pana upapattibhavassāpi saṅgahitattā kusalākusalābyākatā dhammā vuttā. Tasmā sabbathāpi sātthakamevidaṃ punavacananti evamettha sātthatopi viññātabbo vinicchayo.

如在有的分别论中,同样在行的分别论中也只说了福行等,虽然如此,前者依过去业而在此对结生为缘,这些依现在业而对未来结生为缘,故重说确实有意义。或者以前以「在此,什么是福行?欲界善思」(《分别论论》226页)等方式只说思为行。然而在此,从「一切导向有的业」(《分别论论》234页)之语,也包括与思相应者。而且以前只说作为识之缘的业为「行」。现在也包括生起无想有的业。何必多说,在「以无明为缘而有行」这里只说了福行等善与不善法。然而在「以取为缘而有有」这里,因为也摄取生有,故说了善、不善、无记法。因此,无论如何这重说确实有意义。如是在此应知从意义上的决择。

§649

ti upādānapaccayā bhavassa bhedato ceva saṅgahato ca. Yañhi kāmupādānapaccayā kāmabhavanibbattakaṃ kammaṃ karīyati, so kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Esa nayo rūpārūpabhavesu. Evaṃ kāmupādānapaccayā dve kāmabhavā, tadantogadhā ca saññābhavapañcavokārabhavā, dve rūpabhavā, tadantogadhā ca saññābhavaasaññābhavaekavokārabhavapañcavokārabhavā, dve arūpabhavā, tadantogadhā ca saññābhavanevasaññānāsaññābhavacatuvokārabhavāti saddhiṃ antogadhehi cha bhavā. Yathā ca kāmupādānapaccayā saddhiṃ antogadhehi cha bhavā. Tathā sesupādānapaccayāpīti evaṃ upādānapaccayā saddhiṃ antogadhehi catuvīsati bhavā.

「以取为缘而有有」,从有的分别论与总摄两方面。因为以欲取为缘而造作生起欲有的业,那是业有。由它所生的诸蕴是生有。色有与无色有也是这方法。如是以欲取为缘有两种欲有,包括在其中的想有与五蕴有,两种色有,包括在其中的想有、无想有、一蕴有与五蕴有,两种无色有,包括在其中的想有、非想非非想有与四蕴有,连同包括在内的有六有。如以欲取为缘连同包括在内的有六有,其余取为缘也是如此。如是以取为缘连同包括在内的有二十四有。

pana kammabhavaṃ upapattibhavañca ekato katvā kāmupādānapaccayā saddhiṃ antogadhehi eko kāmabhavo. Tathā rūpārūpabhavāti tayo bhavā. Tathā sesupādānapaccayā pīti. Evaṃ upādānapaccayā saṅgahato saddhiṃ antogadhehi dvādasa bhavā. Apica avisesena upādānapaccayā kāmabhavūpagaṃ kammaṃ kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Esa nayo rūpārūpabhavesu. Evaṃ upādānapaccayā saddhiṃ antogadhehi dve kāmabhavā, dve rūpabhavā, dve arūpabhavāti aparena pariyāyena saṅgahato cha bhavā. Kammabhavaupapattibhavabhedaṃ vā anupagamma saddhiṃ antogadhehi kāmabhavādivasena tayo bhavā honti. Kāmabhavādibhedampi anupagamma kammabhavaupapattibhavavasena dve bhavā honti. Kammupapattibhedañcāpi anupagamma upādānapaccayā bhavoti bhavavasena ekova bhavo hotīti evamettha upādānapaccayassa bhavassa bhedasaṅgahāpi viññātabbo vinicchayo.

然而,将业有与生有合为一,以欲取为缘连同包括在内的有一欲有。色有与无色有也是如此,故有三有。其余取为缘也是如此。如是以取为缘总摄而言连同包括在内的有十二有。再者,不分别论地,以取为缘而趣向欲有的业为业有。由它所生的诸蕴为生有。色有与无色有也是这方法。如是以取为缘连同包括在内的有两种欲有、两种色有、两种无色有,以另一方式总摄而言有六有。或者不进入业有与生有的分别论,连同包括在内的依欲有等而有三有。也不进入欲有等的分别论,依业有与生有而有两有。也不进入业与生的分别论,以取为缘而有有,依有而只有一有。如是在此应知以取为缘的有的分别论与总摄的决择。

§650

ti yañcettha upādānaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayoti attho. Kiṃ panettha kassa paccayo hoti? Yaṃkiñci yassa kassaci paccayo hotiyeva. Ummattako viya hi puthujjano. So idaṃ yuttaṃ idaṃ ayuttanti avicāretvā yassa kassaci upādānassa vasena yaṃkiñci bhavaṃ patthetvā yaṃkiñci kammaṃ karotiyeva. Tasmā yadekacce sīlabbatupādānena rūpārūpabhavā na hontīti vadanti, taṃ na gahetabbaṃ. Sabbena pana sabbo hotīti gahetabbaṃ.

而在此,「以取为缘」,对什么为缘,那也应知决择,这是意思。然而在此对什么为缘?对任何事物对任何者确实为缘。因为凡夫如疯狂者。他不思择「这是适当的,这是不适当的」,依任何取而希求任何有,确实造作任何业。因此,某些人说「以戒禁取不会有色有与无色有」,那不应接受。应接受「一切以一切方式而有」。

Seyyathidaṃ – idhekacco anussavavasena vā diṭṭhānusārena vā ‘‘kāmā nāmete manussaloke ceva khattiyamahāsālakulādīsu, cha kāmāvacaradevaloke ca samiddhā’’ti cintetvā tesaṃ adhigamatthaṃ asaddhammassavanādīhi vañcito ‘‘iminā kammena kāmā sampajjantī’’ti maññamāno kāmupādānavasena kāyaduccaritādīnipi karoti, so duccaritapāripūriyā apāye upapajjati. Sandiṭṭhike vā pana kāme patthayamāno paṭiladdhe ca gopayamāno kāmupādānavasena kāyaduccaritādīni karoti, so duccaritapāripūriyā apāye upapajjati. Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. Saññābhavapañcavokārabhavā pana tadantogadhā eva.

即如:在此某人依传承或依见而思择「这些欲在人间世界的刹帝利大富族等中,以及在六欲界天中兴盛」,为了获得它们,被不正法的听闻等所欺骗,认为「以此业诸欲成就」,依欲取而造作身恶行等,他以恶行的圆满而生于恶趣。或者希求现见的诸欲,在获得时守护它们,依欲取而造作身恶行等,他以恶行的圆满而生于恶趣。在那里,他的生起之因的业为业有。业所生的诸蕴为生有。然而想有与五蕴有只是包括在其中。

Aparo pana saddhammassavanādīhi upabrūhitañāṇo ‘‘iminā kammena kāmā sampajjantī’’ti maññamāno kāmupādānavasena kāyasucaritādīni karoti. So sucaritapāripūriyā devesu vā manussesu vā upapajjati. Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. Saññābhavapañcavokārabhavā pana tadantogadhā eva. Iti kāmupādānaṃ sappabhedassa sāntogadhassa kāmabhavassa paccayo hoti.

另一人,以听闻正法等增长了智,认为「以此业成就诸欲」,以欲取之力行身善行等。他以善行圆满,生于诸天或诸人中。于彼处,作为其生起之因的业是业有。由业所生的诸蕴是生有。想有、五蕴有则包含于其中。如是,欲取是具分别论的、具内容的欲有之缘。

Aparo ‘‘rūpārūpabhavesu tato samiddhatarā kāmā’’ti sutvā parikappetvā vā kāmupādānavaseneva rūpārūpasamāpattiyo nibbattetvā samāpattibalena rūpārūpabrahmaloke upapajjati. Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. Saññā-asaññā-nevasaññānāsaññā-eka-catu-pañcavokārabhavā pana tadantogadhā eva. Iti kāmupādānaṃ sappabhedānaṃ sāntogadhānaṃ rūpārūpabhavānampi paccayo hoti.

另一人,听闻「在色有、无色有中,诸欲比那更殊胜」或思惟后,仅以欲取之力生起色、无色等至,以等至之力生于色、无色梵天界。于彼处,作为其生起之因的业是业有。由业所生的诸蕴是生有。想有、无想有、非想非非想有、一蕴有、四蕴有、五蕴有则包含于其中。如是,欲取也是具分别论的、具内容的色有、无色有之缘。

Aparo ‘‘ayaṃ attā nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ ucchinne suucchinno hotī’’ti ucchedadiṭṭhiṃ upādāya tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. Saññābhavādayo pana tadantogadhā eva. Iti diṭṭhupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇampi kāmarūpārūpabhavānaṃ paccayo hoti.

另一人,执取断见「此名为我者,在欲界成就有或色、无色有中的任一被断时,即完全断灭」,造作随顺于彼的业,对他而言,彼业是业有。由业所生的诸蕴是生有。想有等则包含于其中。如是,见取是具分别论的、具内容的三种欲、色、无色有之缘。

Aparo ‘‘ayaṃ attā nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ sukhī hoti vigatapariḷāho’’ti attavādupādānena tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Saññābhavādayo pana tadantogadhā eva. Iti attavādupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇaṃ bhavānaṃ paccayo hoti.

另一人,以我论取「此名为我者,在欲界成就有或色、无色有中的任一是快乐的、离热恼的」,造作随顺于彼的业,对他而言,彼业是业有。由彼所生的诸蕴是生有。想有等则包含于其中。如是,我论取是具分别论的、具内容的三种有之缘。

Aparo ‘‘idaṃ sīlabbataṃ nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ paripūrentassa sukhaṃ pāripūriṃ gacchatī’’ti sīlabbatupādānavasena tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Saññābhavādayo pana tadantogadhā eva. Iti sīlabbatupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇaṃ bhavānaṃ paccayo hoti. Evamettha yaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayo.

另一人,以戒禁取「此戒禁,对于在欲界成就有或色、无色有中的任一圆满者,乐达到圆满」,造作随顺于彼的业,对他而言,彼业是业有。由彼所生的诸蕴是生有。想有等则包含于其中。如是,戒禁取是具分别论的、具内容的三种有之缘。如是,于此处,什么是什么的缘,那决定也应被了知。

Kiṃ panettha kassa bhavassa kathaṃ paccayo hotīti ce?

然而,于此处,什么是什么有的如何之缘呢?

Rūpārūpabhavānaṃ , upanissayapaccayo upādānaṃ;

取是色有、无色有的亲依止缘;

Sahajātādīhipi taṃ, kāmabhavassāti viññeyyaṃ.

应知,以俱生等,彼也是欲有的。

Rūpārūpabhavānaṃ hi, kāmabhavapariyāpannassa ca kammabhave kusalakammasseva, upapattibhavassa cetaṃ catubbidhampi upādānaṃ upanissayapaccayavasena ekadhāva paccayo hoti. Kāmabhave attanā sampayuttākusalakammabhavassa sahajātaaññamaññanissayasampayuttaatthiavigatahetupaccayappabhedehi sahajātādīhi paccayo hoti. Vippayuttassa pana upanissayapaccayenevāti.

对于色界有和无色界有,以及包摄于欲界有的善业有,此四种取以增上缘的方式单独成为缘。在欲界有中,对于与自己相应的善业有,以俱生、相互、依止、相应、存在、不离去、因缘等的区别,通过俱生等成为缘。但对于不相应的,则仅以增上缘成为缘。

Ayaṃ ‘‘upādānapaccayā bhavo’’ti padasmiṃ vitthārakathā. · 这是在「以取为缘而有有」一句的详细解释。

Bhavapaccayājātiādivitthārakathā有缘生等的详细解释

§651

Bhavapaccayā jātītiādīsu jātiādīnaṃ vinicchayo saccaniddese vuttanayeneva veditabbo. ti panettha kammabhavova adhippeto. So hi jātiyā paccayo, na upapattibhavo. So ca pana kammapaccayaupanissayapaccayavasena dvedhā paccayo hotīti.

在「缘有而有生」等中,生等的抉择应以谛的分别论中所说的方式来了知。此处的「有」是指业有。因为它是生的缘,而非生趣有。而它以业缘和增上缘两种方式成为缘。

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ bhavo jātiyā paccayoti ce? Bāhirapaccayasamattepi hīnapaṇītatādivisesadassanato. Bāhirānaṃ hi janakajananīsukkasoṇitāhārādīnaṃ paccayānaṃ samattepi sattānaṃ yamakānampi sataṃ hīnapaṇītatādiviseso dissati. So ca na ahetuko sabbadā ca sabbesañca abhāvato, na kammabhavato aññahetuko tadabhinibbattakasattānaṃ ajjhattasantāne aññassa kāraṇassa abhāvatoti kammabhavahetukova. Kammaṃ hi sattānaṃ hīnapaṇītatādivisesassa hetu. Tenāha bhagavā ‘‘kammaṃ satte vibhajati yadidaṃ hīnappaṇītatāyā’’ti (ma. ni. 3.289). Tasmā jānitabbametaṃ ‘‘bhavo jātiyā paccayo’’ti.

于此,若有人问:「如何得知有是生的缘?」答:即使外在诸缘相同,也能见到劣胜等的差别。因为即使外在的父母、精血、食物等生起诸缘相同,众生即使是双胞胎也能见到劣胜等的差别。而那不是无因的,因为并非常时对一切都不存在;也不是业有以外的其他因,因为在那些所生众生的内在相续中不存在其他原因,所以是以业有为因。因为业是众生劣胜等差别的因。因此世尊说:「业使众生有别,即劣胜性。」因此应知「有是生的缘」。

Yasmā ca asati jātiyā jarāmaraṇaṃ nāma, sokādayo vā dhammā na honti. Jātiyā pana sati jarāmaraṇañceva, jarāmaraṇasaṅkhātadukkhadhammaphuṭṭhassa ca bālajanassa jarāmaraṇābhisambandhā vā tena tena dukkhadhammena phuṭṭhassa anabhisambandhā vā sokādayo ca dhammā honti. Tasmā ayampi jāti jarāmaraṇassa ceva sokādīnañca paccayo hotīti veditabbā. Sā pana upanissayakoṭiyā ekadhāva paccayo hotīti.

因为若无生,则不会有名为老死的法,或愁等诸法。但若有生,则有老死,而且被老死所摄苦法所触的愚人,或因与老死相关,或被此彼苦法所触而无关联,则有愁等诸法。因此应知此生也是老死以及愁等的缘。而它仅以增上缘的方式单独成为缘。

Ayaṃ ‘‘bhavapaccayā jātī’’tiādīsu vitthārakathā. · 这是在「以有为缘而有生」等的详细解释。

Bhavacakkakathā有轮论

§652

Yasmā panettha sokādayo avasāne vuttā, tasmā yā sā avijjāpaccayā saṅkhārāti evametassa bhavacakkassa ādimhi vuttā, sā,

因为此处愁等在最后说,所以在此有轮之初所说的「缘无明而有行」的那个无明,

Sokādīhi avijjā, siddhā bhavacakkamaviditādimidaṃ;

「由愁等证明无明,此有轮不知其初;

Kārakavedakarahitaṃ, dvādasavidhasuññatāsuññaṃ.

无作者无受者,以十二种空性而空。

Satataṃ samitaṃ pavattatīti veditabbaṃ.

应知它恒常寂止地转起。」

Kathaṃ panettha sokādīhi avijjā siddhā, kathamidaṃ bhavacakkaṃ aviditādi, kathaṃ kārakavedakarahitaṃ, kathaṃ dvādasavidhasuññatāsuññanti ce? Ettha hi sokadomanassupāyāsā avijjāya aviyogino, paridevo ca nāma mūḷhassāti tesu tāva siddhesu siddhā hoti avijjā. Apica ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) vuttaṃ. Āsavasamudayā cete sokādayo honti.

然而,此处如何由愁等成立无明?如何此有轮是未知等?如何无作者与受者?如何是十二种空之空?在此,愁、忧、恼是不离无明的,而悲泣是愚痴者的,因此首先由这些成立,无明即成立。再者,已说「由漏集而有无明集」。由漏集而有这些愁等。

Kathaṃ? Vatthukāmaviyoge tāva soko kāmāsavasamudayā hoti. Yathāha –

如何?首先,由事物欲之别离而有愁,是由欲漏集而有。如所说——

‘‘Tassa ce kāmayānassa, chandajātassa jantuno;

「若彼欲求者,已生欲的众生;」

Te kāmā parihāyanti, sallaviddhova ruppatī’’ti. (su. ni. 773);

「那些欲衰退时,如箭所中而痛苦。」

Yathā cāha – ‘‘kāmato jāyati soko’’ti. (Dha. pa. 215).

又如所说:「从欲生愁。」

Sabbepi cete diṭṭhāsavasamudayā honti. Yathāha –

而这一切也由见漏集而有。如所说——

‘‘Tassa ‘ahaṃ rūpaṃ mama rūpa’nti pariyuṭṭhaṭṭhāyino rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti (saṃ. ni. 3.1).

「对于被『我是色,色是我的』所缠缚者,由于色的变易、异变,生起愁、悲、苦、忧、恼。」

Yathā ca diṭṭhāsavasamudayā, evaṃ bhavāsavasamudayāpi. Yathāha –

如由见漏集,如是也由有漏集。如所说——

‘‘Yepi te devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā bhayaṃ santāsaṃ saṃvegamāpajjantī’’ti (saṃ. ni. 3.78). Pañca pubbanimittāni disvā maraṇabhayena santajjitānaṃ devānaṃ viya.

「即使那些天人长寿、美貌、多乐,长久住于高大的天宫,他们听闻如来说法后,也会生起恐惧、惊骇、悚惧」(相应部3.78)。如同见到五种前兆后,因死亡恐怖而惊骇的天人们一样。

Yathā ca bhavāsavasamudayā, evaṃ avijjāsavasamudayāpi. Yathāha –

如同由有漏集而有,如是由无明漏集亦然。如所说——

‘‘Sa kho so, bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedetī’’ti (ma. ni. 3.246).

「诸比库,那愚者于现法即体验三种苦与忧」(中部3.246)。

Iti yasmā āsavasamudayā ete dhammā honti, tasmā ete sijjhamānā avijjāya hetubhūte āsave sādhenti. Āsavesu ca siddhesu paccayabhāve bhāvato avijjāpi siddhāva hotīti. Evaṃ tāvettha hotīti veditabbā.

如此,因为由漏集而有这些法,所以这些成就时,成就作为无明之因的诸漏。而当诸漏成就时,由于缘的存在,无明也从存在而成就。应当如此了知此处如何存在。

Yasmā pana evaṃ paccayabhāve bhāvato avijjāya siddhāya puna avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇanti evaṃ hetuphalaparamparāya pariyosānaṃ natthi. Tasmā taṃ hetuphalasambandhavasena pavattaṃ dvādasaṅgaṃ ti siddhaṃ hoti.

然而,因为如此由于缘的存在,从存在而无明成就后,再由无明缘而有行,由行缘而有识,如此以因果相续而无终结。因此,那以因果关系而转起的十二支得以成立。

Evaṃ sati avijjāpaccayā saṅkhārāti idaṃ ādimattakathanaṃ virujjhatīti ce. Nayidaṃ ādimattakathanaṃ. Padhānadhammakathanaṃ panetaṃ. Tiṇṇannaṃ hi vaṭṭānaṃ avijjā padhānā. Avijjāggahaṇena hi avasesakilesavaṭṭañca kammādīni ca bālaṃ palibodhenti. Sappasiraggahaṇena sesasappasarīraṃ viya bāhaṃ. Avijjāsamucchede pana kate tehi vimokkho hoti . Sappasiracchede kate palibodhitabāhāvimokkho viya. Yathāha – ‘‘avijjāyatveva asesavirāganirodhā saṅkhāranirodho’’tiādi (saṃ. ni. 2.1; mahāva. 1). Iti yaṃ gaṇhato bandho, muccato ca mokkho hoti, tassa padhānadhammassa kathanamidaṃ, na ādimattakathananti. Evamidaṃ ti veditabbaṃ.

若如此,则「由无明缘而有行」这只是说最初而已,这会矛盾吗?不,这不是只说最初。这是说主要之法。因为在三轮转中,无明是主要的。由于执取无明,其余的烦恼轮转以及业等束缚愚者。如同执取蛇头,其余蛇身束缚手臂一样。然而,当断除无明时,便从它们解脱。如同切断蛇头时,被束缚的手臂得解脱一样。如所说——「由于无明的无余离贪灭,而有行灭」等(相应部2.1;大品1)。如此,这是说执取时有束缚、舍离时有解脱的主要之法,不是只说最初。应当如此了知此义。

Tayidaṃ yasmā avijjādīhi kāraṇehi saṅkhārādīnaṃ pavatti, tasmā tato aññena ‘‘brahmā mahābrahmā seṭṭho sajitā’’ti (dī. ni. 1.42) evaṃ parikappitena brahmādinā vā saṃsārassa kārakena, ‘‘so kho pana me ayaṃ attā vado vedeyyo’’ti evaṃ parikappitena attanā vā sukhadukkhānaṃ vedakena rahitaṃ. Iti nti veditabbaṃ.

因此,因为由无明等因而有行等的转起,所以离于彼等,由其他想象的「梵天、大梵天、最胜者、征服者」(长部1.42)等梵天作为轮回的作者,或由想象的「然而这是我的我,能说、能感受」等我作为苦乐的感受者——离于此等。应当如此了知。

Yasmā panettha avijjā udayabbayadhammakattā dhuvabhāvena, saṃkiliṭṭhattā saṃkilesikattā ca subhabhāvena, udayabbayapaṭipīḷitattā sukhabhāvena, paccayāyattavuttittā vasavattanabhūtena attabhāvena ca suññā. Tathā saṅkhārādīnipi aṅgāni. Yasmā vā avijjā na attā, na attano, na attani, na attavatī. Tathā saṅkhārādīnipi aṅgāni. Tasmā metaṃ bhavacakkanti veditabbaṃ.

然而,因为此处无明由于具有生灭法性,故空于常住性;由于染污性,故空于清净性;由于被生灭所逼迫,故空于乐性;由于依缘而存在,故空于自在性及我性。如是行等诸支亦然。或者因为无明非我、非我所、非在我中、非具我。如是行等诸支亦然。因此,应当了知这是我的有轮。

§653

Evañca viditvā puna,

如此了知之后，再者，

Tassāvijjātaṇhā, mūlamatītādayo tayo kālā;

其无明与渴爱，为根本的过去等三时；

Dve aṭṭha dve eva ca, sarūpato tesu aṅgāni.

二、八、二，如是在那些[时]中的支。

Tassa kho panetassa bhavacakkassa avijjā taṇhā cāti dve dhammā nti veditabbā. Tadetaṃ pubbantāharaṇato avijjāmūlaṃ vedanāvasānaṃ, aparantasantānato taṇhāmūlaṃ jarāmaraṇāvasānanti duvidhaṃ hoti. Tattha purimaṃ diṭṭhicaritavasena vuttaṃ, pacchimaṃ taṇhācaritavasena. Diṭṭhicaritānaṃ hi avijjā, taṇhācaritānañca taṇhā saṃsāranāyikā. Ucchedadiṭṭhisamugghātāya vā paṭhamaṃ, phaluppattiyā hetūnaṃ anupacchedappakāsanato, sassatadiṭṭhisamugghātāya dutiyaṃ, uppannānaṃ jarāmaraṇappakāsanato. Gabbhaseyyakavasena vā purimaṃ, anupubbapavattidīpanato, opapātikavasena pacchimaṃ, sahuppattidīpanato.

对于此有轮，应知无明与渴爱这二法。此[有轮]从前际摄取而言，以无明为根本，以受为终结；从后际相续而言，以渴爱为根本，以老死为终结，如是成为二种。其中，前者是依见行而说，后者是依爱行而说。因为对见行者而言，无明是轮回的引导者；对爱行者而言，渴爱是轮回的引导者。或者，第一种是为了根除断见，因为显示果生起之诸因的不断；第二种是为了根除常见，因为显示已生者的老死。或者，前者是依胎生者而言，因为显示次第发生；后者是依化生者而言，因为显示同时生起。

Atītapaccuppannānāgatā cassa . Tesu pāḷiyaṃ sarūpato āgatavasena ‘‘avijjā, saṅkhārā cā’’ti aṅgāni atītakālāni. Viññāṇādīni bhavāvasānāni paccuppannakālāni. Jāti ceva jarāmaraṇañca anāgatakālānīti veditabbāni.

其过去、现在、未来。在那些[时]中，依圣典中如实而来的方式，应知「无明与行」这些支是过去时；从识等直到有的终结是现在时；生与老死是未来时。

§654

Puna ,

‘‘Hetuphalahetupubbaka-tisandhicatubhedasaṅgahañcetaṃ;

「此因果因前分、结生四种摄；

Vīsati ākārāraṃ, tivaṭṭamanavaṭṭhitaṃ bhamati’’.

二十行相，三转，无住而轮转。」

Itipi veditabbaṃ.

如是亦应了知。

Tattha saṅkhārānañca paṭisandhiviññāṇassa ca antarā eko hetuphalasandhi nāma. Vedanāya ca taṇhāya ca antarā eko phalahetusandhi nāma. Bhavassa ca jātiyā ca antarā eko hetuphalasandhīti evamidaṃ ti veditabbaṃ.

在那里,诸行与结生识之间有一个因果连结。受与渴爱之间有一个果因连结。有与生之间有一个因果连结。应如此了知此三连结。

Sandhīnaṃ ādipariyosānavavatthitā panassa honti. Seyyathidaṃ – avijjāsaṅkhārā eko saṅgaho. Viññāṇanāmarūpasaḷāyatanaphassavedanā dutiyo. Taṇhupādānabhavā tatiyo. Jātijarāmaraṇaṃ catutthoti. Evamidaṃ catubhedasaṅgahanti veditabbaṃ.

而此诸连结的始终确定如下:即无明与行是一个集合;识、名色、六处、触、受是第二个;渴爱、取、有是第三个;生、老死是第四个。应如此了知此四分集合。

Atīte hetavo pañca, idāni phalapañcakaṃ;

过去有五因,现在有五果;

Idāni hetavo pañca, āyatiṃ phalapañcakanti.

现在有五因,未来有五果。

Etehi pana vīsatiyā ākārasaṅkhātehi arehi nti veditabbaṃ. Tattha ti avijjā saṅkhārā cāti ime tāva dve vuttā eva. Yasmā pana avidvā paritassati, paritassito upādiyati, tassupādānapaccayā bhavo. Tasmā taṇhupādānabhavāpi gahitā honti. Tenāha ‘‘purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47).

应了知以此二十种相为辐轮。在那里,首先所说的无明与行这两个已如前述。然而,因为无智者恐惧,恐惧者执取,以其取为缘而有有。因此渴爱、取、有也被摄取。故说:「在过去业有中,痴是无明,造作是行,爱乐是渴爱,趣向是取,思是有,此五法在过去业有中是此处结生的缘。」

Tattha nti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho. ti yo tadā dukkhādīsu moho, yena mūḷho kammaṃ karoti, sā avijjā. ti taṃ kammaṃ karoto yā purimacetanāyo, yathā ‘‘dānaṃ dassāmī’’ti cittaṃ uppādetvā māsampi saṃvaccharampi dānupakaraṇāni sajjentassa uppannā purimacetanāyo. Paṭiggāhakānaṃ pana hatthe dakkhiṇaṃ patiṭṭhāpayato cetanā bhavoti vuccati. Ekāvajjanesu vā chasu javanesu cetanā āyūhanā saṅkhārā nāma . Sattame bhavo. Yā kāci vā pana cetanā bhavo. Sampayuttā āyūhanā saṅkhārā nāma. ti yā kammaṃ karontassa phale upapattibhave nikāmanā patthanā, sā taṇhā nāma. nti yaṃ kammabhavassa paccayabhūtaṃ ‘‘idaṃ katvā asukasmiṃ nāma ṭhāne kāme sevissāmi ucchijjissāmī’’tiādinā nayena pavattaṃ upagamanaṃ gahaṇaṃ parāmasanaṃ, idaṃ upādānaṃ nāma. ti āyūhanāvasāne vuttā cetanā bhavoti evamattho veditabbo.

在那里,「在过去业有中」意为在过去生的业有中所作。「痴是无明」:当时对苦等的痴,以此痴而造业,那是无明。「造作是行」:造作那业时的前思,如生起「我将施与布施」之心后,一月或一年准备布施用具时生起的前思。而将供物置于受者手中时的思称为有。或者在一速行中的六个速行的思称为造作行。第七个是有。或者任何思都是有。与之相应的是造作行。「爱乐是渴爱」:造业者对果报、对生有的欲求、希求,那称为渴爱。「趣向是取」:对业有为缘而进行的趣向、执持、执着,以「作此后将在某处享受诸欲或将断灭」等方式进行,这称为取。「思是有」:在造作终了时所说的思是有,应如此了知此义。

nti viññāṇādivedanāvasānaṃ pāḷiyaṃ āgatameva. Yathāha – ‘‘idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā, ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā’’ti (paṭi. 1.47). Tattha nti yaṃ bhavantarapaṭisandhānavasena uppannattā paṭisandhīti vuccati, taṃ viññāṇaṃ. nti yā gabbhe rūpārūpadhammānaṃ okkanti āgantvā pavisanaṃ viya, idaṃ nāmarūpaṃ. nti idaṃ cakkhādipañcāyatanavasena vuttaṃ. ti yo ārammaṇaṃ phuṭṭho phusanto uppanno, ayaṃ phasso. ti yaṃ paṭisandhiviññāṇena vā saḷāyatanapaccayena vā phassena saha uppannaṃ vipākavedayitaṃ, sā vedanāti evamattho veditabbo.

「现在有五果」:从识至受终了,已在圣典中说。如说:「此处结生是识,入胎是名色,增长是处,所触是触,所受是受,此五法在此生有中是先前所作业的缘。」在那里,「结生是识」:因生起于结生其他有故称为结生,那是识。「入胎是名色」:在胎中色法与无色法的入胎、来而入如,这是名色。「增长是处」:此以眼等五处而说。「所触是触」:所触、触着所缘而生起者,这是触。「所受是受」:与结生识俱或以六处为缘与触俱生起的果报所受,那是受,应如此了知此义。

ti taṇhādayo pāḷiyaṃ āgatā taṇhupādānabhavā. Bhave pana gahite tassa pubbabhāgā taṃsampayuttā vā saṅkhārā gahitāva honti. Taṇhupādānaggahaṇena ca taṃsampayuttā, yāya vā mūḷho kammaṃ karoti, sā avijjā gahitāva hotīti. Evaṃ pañca. Tenāha ‘‘idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47). Tattha nti paripakkāyatanassa kammakaraṇakāle sammoho dassito. Sesaṃ uttānatthameva.

「现在有五因」:渴爱等在圣典中已说为渴爱、取、有。而在摄取有时,其前分或与其相应的行已被摄取。以摄取渴爱、取故,与其相应的,或以此痴而造业的无明已被摄取。如此为五。故说:「此处诸处成熟时,痴是无明,造作是行,爱乐是渴爱,趣向是取,思是有,此五法在此业有中是未来结生的缘。」在那里,「此处诸处成熟时」:显示成熟诸处者造业时的愚痴。其余义甚明了。

nti viññāṇādīni pañca. Tāni jātiggahaṇena vuttāni. Jarāmaraṇaṃ pana tesaṃyeva jarāmaraṇaṃ. Tenāha – ‘‘āyatiṃ paṭisandhi viññāṇaṃ , okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā, ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā’’ti (paṭi. ma. 1.47). Evamidaṃ vīsati ākārāraṃ hoti.

等五法。这些以生的摄取而说。然而老死只是它们的老死。因此说:「未来结生识,入胎名色,明净六处,所触触,所受受,这五法在未来生有中是此处所作业的缘」。如是这成为二十行相。

ti ettha pana saṅkhārabhavā kammavaṭṭaṃ, avijjātaṇhupādānāni kilesavaṭṭaṃ, viññāṇanāmarūpasaḷāyatanaphassavedanā vipākavaṭṭanti imehi tīhi vaṭṭehi tivaṭṭamidaṃ bhavacakkaṃ yāva kilesavaṭṭaṃ na upacchijjati, tāva anupacchinnapaccayattā anavaṭṭhitaṃ punappunaṃ parivattanato bhamatiyevāti veditabbaṃ.

于此,行有是业轮,无明渴爱取是烦恼轮,识名色六处触受是果报轮,以这三轮,此有轮三转,只要烦恼轮未断,由于缘不断故不停止,由于一再转动故转动,应如是知。

§655

Tayidamevaṃ bhamamānaṃ,

那如是转动的,

Saccappabhavato kiccā, vāraṇā upamāhi ca;

从谛的生起、作用、遮止、以譬喻,

Gambhīranayabhedā ca, viññātabbaṃ yathārahaṃ.

以及甚深义理的差别,应如理了知。

Tattha yasmā kusalākusalaṃ kammaṃ avisesena samudayasaccanti saccavibhaṅge vuttaṃ, tasmā avijjāpaccayā saṅkhārāti avijjāya saṅkhārā dutiyasaccappabhavaṃ dutiyasaccaṃ. Saṅkhārehi viññāṇaṃ dutiyasaccappabhavaṃ paṭhamasaccaṃ. Viññāṇādīhi nāmarūpādīni vipākavedanāpariyosānāni paṭhamasaccappabhavaṃ paṭhamasaccaṃ. Vedanāya taṇhā paṭhamasaccappabhavaṃ dutiyasaccaṃ. Taṇhāya upādānaṃ dutiyasaccappabhavaṃ dutiyasaccaṃ. Upādānato bhavo dutiyasaccappabhavaṃ paṭhamadutiyasaccadvayaṃ. Bhavato jāti dutiyasaccappabhavaṃ paṭhamasaccaṃ. Jātiyā jarāmaraṇaṃ paṭhamasaccappabhavaṃ paṭhamasaccanti evaṃ tāvidaṃ viññātabbaṃ yathārahaṃ.

于此,因为在分别论论中说善不善业无差别地是集谛,所以「缘无明有行」,从无明有行是第二谛所生的第二谛。从行有识是第二谛所生的第一谛。从识等有名色等以果报受为终结是第一谛所生的第一谛。从受有渴爱是第一谛所生的第二谛。从渴爱有取是第二谛所生的第二谛。从取有有是第二谛所生的第一第二谛二者。从有有生是第二谛所生的第一谛。从生有老死是第一谛所生的第一谛,如是首先应如理了知。

§656

Yasmā panettha avijjā vatthūsu ca satte sammoheti, paccayo ca hoti saṅkhārānaṃ pātubhāvāya. Tathā saṅkhārā saṅkhatañca abhisaṅkharonti, paccayā ca honti viññāṇassa. Viññāṇampi vatthuñca paṭivijānāti, paccayo ca hoti nāmarūpassa. Nāmarūpampi aññamaññañca upatthambheti, paccayo ca hoti saḷāyatanassa. Saḷāyatanampi savisaye ca pavattati, paccayo ca hoti phassassa. Phassopi ārammaṇañca phusati, paccayo ca hoti vedanāya. Vedanāpi ārammaṇarasañca anubhavati, paccayo ca hoti taṇhāya. Taṇhāpi rajjanīye ca dhamme rajjati, paccayo ca hoti upādānassa. Upādānampi upādāniye ca dhamme upādiyati, paccayo ca hoti bhavassa. Bhavopi nānāgatīsu ca vikkhipati, paccayo ca hoti jātiyā. Jātipi khandhe ca janeti tesaṃ abhinibbattibhāvena pavattattā, paccayo ca hoti jarāmaraṇassa. Jarāmaraṇampi khandhānaṃ pākabhedabhāvañca adhitiṭṭhati, paccayo ca hoti bhavantarapātubhāvāya sokādīnaṃ adhiṭṭhānattā. Tasmā sabbapadesu dvedhā pavattipi idaṃ viññātabbaṃ yathārahaṃ.

然而于此,因为无明于所缘与有情迷惑,且是行显现的缘。同样,行造作所造作的,且是识的缘。识也了别所缘,且是名色的缘。名色也互相支持,且是六处的缘。六处也于所缘转起,且是触的缘。触也触所缘,且是受的缘。受也体验所缘味,且是渴爱的缘。渴爱也于可染法染着,且是取的缘。取也执取可取法,且是有的缘。有也于诸趣散布,且是生的缘。生也生诸蕴,由于以它们的再生起性而转起,且是老死的缘。老死也住立诸蕴的成熟破坏性,且由于是愁等的所依故是来世显现的缘。因此,一切支中二种转起也应如理了知。

§657

Yasmā cettha avijjāpaccayā saṅkhārāti idaṃ kārakadassananivāraṇaṃ. Saṅkhārapaccayā viññāṇanti attasaṅkantidassananivāraṇaṃ. Viññāṇapaccayā nāmarūpanti ‘‘attā’’tiparikappitavatthubhedadassanato ghanasaññānivāraṇaṃ. Nāmarūpapaccayā saḷāyatanantiādi attā passati…pe… vijānāti, phusati, vedayati, taṇhiyati, upādiyati, bhavati, jāyati, jīyati, mīyatītievamādidassananivāraṇaṃ. Tasmā micchādassanapetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ.

又于此,因为「缘无明有行」,这是遮止作者见。「缘行有识」,是遮止我移转见。「缘识有名色」,由于显示被假想为「我」的所缘差别故,是遮止坚实想。「缘名色有六处」等,是遮止「我见、我听、我知、我触、我受、我渴爱、我执取、我有、我生、我老、我死」等如是见。因此,应如理了知此有轮是邪见。

§658

Yasmā panettha salakkhaṇasāmaññalakkhaṇavasena dhammānaṃ adassanato andho viya avijjā. Andhassa upakkhalanaṃ viya avijjāpaccayā saṅkhārā. Upakkhalitassa patanaṃ viya saṅkhārapaccayā viññāṇaṃ. Patitassa gaṇḍapātubhāvo viya viññāṇapaccayā nāmarūpaṃ. Gaṇḍabhedapīḷakā viya nāmarūpapaccayā saḷāyatanaṃ. Gaṇḍapīḷakāghaṭṭanaṃ viya saḷāyatanapaccayā phasso. Ghaṭṭanadukkhaṃ viya phassapaccayā vedanā, dukkhassa paṭikārābhilāso viya vedanāpaccayā taṇhā. Paṭikārābhilāsena asappāyaggahaṇaṃ viya taṇhāpaccayā upādānaṃ. Upādiṇṇaasappāyālepanaṃ viya upādānapaccayā bhavo. Asappāyālepanena gaṇḍavikārapātubhāvo viya bhavapaccayā jāti. Gaṇḍavikārato gaṇḍabhedo viya jātipaccayā jarāmaraṇaṃ. Yasmā vā panettha avijjā appaṭipattimicchāpaṭipattibhāvena satte abhibhavati paṭalaṃ viya akkhīni . Tadabhibhūto ca bālo punabbhavikehi saṅkhārehi attānaṃ veṭheti kosakārakimi viya kosappadesehi. Saṅkhārapariggahitaṃ viññāṇaṃ gatīsu patiṭṭhaṃ labhati pariṇāyakapariggahito viya rājakumāro rajje. Upapattinimittaparikappanato viññāṇaṃ paṭisandhiyaṃ anekappakāraṃ nāmarūpaṃ abhinibbatteti māyākāro viya māyaṃ. Nāmarūpe patiṭṭhitaṃ saḷāyatanaṃ vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti subhūmiyaṃ patiṭṭhito vanappagumbo viya. Āyatanaghaṭṭanato phasso jāyati araṇisahitābhimanthanato aggi viya. Phassena phuṭṭhassa vedanā pātubhavati agginā phuṭṭhassa dāho viya. Vedayamānassa taṇhā pavaḍḍhati loṇūdakaṃ pivato pipāsā viya. Tasito bhavesu abhilāsaṃ karoti pipāsito viya pānīye. Tadassupādānaṃ, upādānena bhavaṃ upādiyati āmisalobhena maccho baḷisaṃ viya. Bhave sati jāti hoti bīje sati aṅkuro viya. Jātassa avassaṃ jarāmaraṇaṃ uppannassa rukkhassa patanaṃ viya. Tasmā evaṃ petaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ.

因为在此,由于以自相、共相不见诸法,如盲者一般是无明。如盲者的绊倒一般是以无明为缘的诸行。如绊倒者的跌倒一般是以行为缘的识。如跌倒者的肿块出现一般是以识为缘的名色。如肿块破裂的脓疮一般是以名色为缘的六处。如肿块脓疮的碰触一般是以六处为缘的触。如碰触的痛苦一般是以触为缘的受。如对痛苦的治疗欲求一般是以受为缘的渴爱。如以治疗欲求而取不适当之物一般是以渴爱为缘的取。如所取的不适当之物的涂抹一般是以取为缘的有。如以不适当之物涂抹而肿块变化出现一般是以有为缘的生。如从肿块变化而肿块破裂一般是以生为缘的老死。或者因为在此,无明以不正行道、邪行道之性而征服有情,如覆盖眼睛一般。被那征服的愚者以再有的诸行缠绕自己,如茧虫以茧丝一般。被行所摄持的识在诸趣中获得住立,如被养育者所摄持的王子在王位一般。由于结生相的思惟,识在结生时生起种种的名色,如幻师变幻一般。住立于名色的六处达到增长、成长、广大,如住立于良地的树丛一般。从处的碰触而触生起,如从火钻的摩擦而火生起一般。被触所触者的受出现,如被火所触者的灼烧一般。感受者的渴爱增长,如饮盐水者的口渴一般。口渴者对诸有作欲求,如口渴者对饮料一般。那是他的取,以取而取着有,如鱼以饵贪而取钩一般。有存在时生起,如种子存在时芽生起一般。已生者必定有老死,如已生起的树的倒下一般。因此,应如理了知此有轮。

§659

Yasmā ca bhagavatā atthatopi dhammatopi desanatopi paṭivedhatopi gambhīrabhāvaṃ sandhāya ‘‘gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso cā’’ti (dī. ni. 2.95; saṃ. ni. 2.60) vuttaṃ, tasmā petaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ.

因为世尊说到义的甚深性、法的甚深性、教导的甚深性、通达的甚深性而说:「阿难,此缘起甚深,且显现甚深」,因此,应如理了知此有轮。

Tattha yasmā na jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hoti, itthañca jātito samudāgacchatīti evaṃ jātipaccayasamudāgataṭṭhassa duravabodhanīyato jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho gambhīro. Tathā jātiyā bhavapaccaya…pe… saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho gambhīro. Tasmā idaṃ bhavacakkaṃ atthagambhīranti ayaṃ tāvettha . Hetuphalañhi atthoti vuccati. Yathāha – ‘‘hetuphale ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 720).

其中,因为不从生而老死不生起,也不离生而从其他生起,如此从生而集起,如此以生为缘而集起之义难以了知,故老死的以生为缘而生、集起之义甚深。同样,生的以有为缘……乃至……诸行的以无明为缘而生、集起之义甚深。因此,此有轮是义甚深,这是此中第一。因为因果被称为义。如所说:「于因果的智是义无碍解」。

Yasmā pana yenākārena yadavatthā ca avijjā tesaṃ tesaṃ saṅkhārānaṃ paccayo hoti, tassa duravabodhanīyato avijjāya saṅkhārānaṃ paccayaṭṭho gambhīro. Tathā saṅkhārānaṃ…pe… jātiyā jarāmaraṇassa paccayaṭṭho gambhīro, tasmā idaṃ bhavacakkaṃ dhammagambhīranti ayamettha . Hetuno hi dhammoti nāmaṃ. Yathāha – ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti (vibha. 720).

然而,因为以何行相、以何所缘,无明成为彼彼诸行的缘,那难以了知,故无明对诸行的缘之义甚深。同样,诸行的……乃至……生对老死的缘之义甚深,因此,此有轮是法甚深,这是此中第二。因为因被称为法。如所说:「于因的智是法无碍解」。

Yasmā cassa tena tena kāraṇena tathā tathā pavattetabbattā desanāpi gambhīrā, na tattha sabbaññutaññāṇato aññaṃ ñāṇaṃ patiṭṭhaṃ labhati. Tathāhetaṃ katthaci sutte anulomato, katthaci paṭilomato, katthaci anulomapaṭilomato, katthaci vemajjhato paṭṭhāya anulomato vā paṭilomato vā, katthaci tisandhicatusaṅkhepaṃ, katthaci dvisandhitisaṅkhepaṃ, katthaci ekasandhidvisaṅkhepaṃ desitaṃ, tasmā idaṃ bhavacakkaṃ desanāgambhīranti ayaṃ .

因为以彼彼原因而如此如此转起,其教导也甚深,在那里,除了一切知智之外,其他智不得住立。如此,这在某些经中从顺次,在某些从逆次,在某些从顺逆次,在某些从中间开始而顺次或逆次,在某些三连结四总说,在某些二连结三总说,在某些一连结二总说而教导,因此,此有轮是教导甚深,这是第三。

Yasmā cettha yo so avijjādīnaṃ sabhāvo, yena paṭividdhena avijjādayo sammā salakkhaṇato paṭividdhā honti, so duppariyogāhattā gambhīro, tasmā idaṃ bhavacakkaṃ paṭivedhagambhīraṃ. Tathā hettha avijjāya aññāṇādassanasaccāsampaṭivedhaṭṭho gambhīro, saṅkhārānaṃ abhisaṅkharaṇāyūhanasarāgavirāgaṭṭho, viññāṇassa suññataabyāpāraasaṅkantipaṭisandhipātubhāvaṭṭho, nāmarūpassa ekuppādavinibbhogāvinibbhoganamanaruppanaṭṭho, saḷāyatanassa adhipatilokadvārakhettavisayibhāvaṭṭho, phassassa phusanasaṅghaṭṭanasaṅgatisannipātaṭṭho , vedanāya ārammaṇarasānubhavanasukhadukkhamajjhattabhāvanijjīvavedayitaṭṭho. Taṇhāya abhinanditajjhosānasaritālatānadītaṇhāsamuddaduppūraṭṭho, upādānassa ādānaggahaṇābhinivesaparāmāsaduratikkamaṭṭho, bhavassa āyūhanābhisaṅkharaṇayonigatiṭhitinivāsesukhipanaṭṭho, jātiyā jāti sañjāti okkanti nibbatti pātubhāvaṭṭho, jarāmaraṇassa khayavayabhedavipariṇāmaṭṭho gambhīroti ayamettha .

因为在此,那无明等的自性,通达那而无明等从自相被正确通达,那难以深入故甚深,因此,此有轮是通达甚深。如此,在此,无明的无智、不见、不通达谛之义甚深,诸行的造作、积集、有贪离贪之义,识的空性、无作用、不转移、结生、出现之义,名色的一起生、分别论、不分别论、弯曲、显现之义,六处的增上、世间、门、田、所缘之性之义,触的触、合、和合、会合之义,受的所缘味受用、乐苦中舍性、生命、感受之义。渴爱的欢喜、执着、流、攀缘、河、渴爱海、难满之义,取的执取、把握、执着、执取、难超越之义,有的积集、造作、趣、生、住、处、安置之义,生的生、出生、入胎、出生、出现之义,老死的衰灭、坏、破、变易之义甚深,这是此中第四。

§660

Yasmā panettha ekattanayo, nānattanayo, abyāpāranayo, evaṃdhammatānayoti cattāro atthanayā honti, tasmā petaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ.

因为在此有一性之理、异性之理、无作用之理、如是法性之理这四义理,因此,应如理了知此有轮。

Tattha avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇanti evaṃ bījassa aṅkurādibhāvena rukkhabhāvappatti viya santānānupacchedo nāma. Yaṃ sammā passanto hetuphalasambandhena santānassa anupacchedāvabodhato ucchedadiṭṭhiṃ pajahati. Micchā passanto hetuphalasambandhena pavattamānassa santānānupacchedassa ekattagahaṇato sassatadiṭṭhiṃ upādiyati.

其中,「以无明为缘的诸行,以行为缘的识」,如此,如种子以芽等之性而达到树之性一般,三十二相续不断。正见者,以因果关系而了知相续的不断,舍断断见。邪见者,以因果关系而转起的相续不断,以一性执取,取着常见。

Avijjādīnaṃ pana yathāsakaṃlakkhaṇavavatthānaṃ nāma. Yaṃ sammā passanto navanavānaṃ uppādadassanato sassatadiṭṭhiṃ pajahati. Micchā passanto ekasantānapatitassa bhinnasantānasseva nānattaggahaṇato ucchedadiṭṭhiṃ upādiyati.

无明等各自的相的确定,名为如实见者,由于见到新新生起而舍断常见;不如实见者,由于执取落入一相续的已断相续的差别,而取持断见。

Avijjāya saṅkhārā mayā uppādetabbā, saṅkhārānaṃ vā viññāṇaṃ amhehīti evamādibyāpārābhāvo nāma. Yaṃ sammā passanto kārakassa abhāvāvabodhato attadiṭṭhiṃ pajahati. Micchā passanto yo asatipi byāpāre avijjādīnaṃ sabhāvaniyamasiddho hetubhāvo, tassa aggahaṇato akiriyadiṭṭhiṃ upādiyati.

由无明我应生起诸行,或由诸行我们应生起识等,如此等作用的不存在,名为如实见者,由于了知作者的不存在而舍断我见;不如实见者,对于即使不存在作用,无明等自性决定的因性成立,由于不执取彼,而取持无作见。

Avijjādīhi pana kāraṇehi saṅkhārādīnaṃyeva sambhavo khīrādīhi dadhiādīnaṃ viya, na aññesanti ayaṃ nāma. Yaṃ sammā passanto paccayānurūpato phalāvabodhā ahetukadiṭṭhiṃ akiriyadiṭṭhiñca pajahati. Micchā passanto paccayānurūpaṃ phalappavattiṃ aggahetvā yato kutoci yassa kassaci asambhavaggahaṇato ahetukadiṭṭhiñceva niyatavādañca upādiyatīti evamidaṃ bhavacakkaṃ,

由无明等诸因,仅有诸行等的生起,如由乳等生起酪等,非其他,这名为如实见者,由于了知果相应于缘,而舍断无因见与无作见;不如实见者,不执取相应于缘的果的现起,由于执取从任何处对任何者的不生起,而取持无因见与决分别论。如此这有轮,

Saccappabhavato kiccā, vāraṇāupamāhi ca;

应如理了知,从谛的生起、义务、以象喻、以及甚深义的差别。

Gambhīranayabhedā ca, viññātabbaṃ yathārahaṃ.

以及甚深理趣的差别,应如理地了知。

§661

Idañhi atigambhīrato agādhaṃ. Nānānayagahanato duratiyānaṃ. Ñāṇāsinā samādhipavarasilāyaṃ sunisitena,

因为此极甚深故无底,因为种种义理深奥故难以超越。以智慧之剑,在定的殊胜磨石上善磨利,

Bhavacakkamapadāletvā, asanivicakkamiva niccanimmathanaṃ;

破坏有轮之后,如金刚轮般恒常摧破,

Saṃsārabhayamatīto, na koci supinantarepyatthi.

超越轮回怖畏者,即使在梦中也无任何人存在。

Vuttampi hetaṃ bhagavatā – ‘‘gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa cānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulāgaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī’’ti (mahāva. 95; saṃ. ni. 2.60). Tasmā attano vā paresaṃ vā hitāya ca sukhāya ca paṭipanno avasesakiccāni pahāya,

世尊确实说过此事——「阿难,此缘起甚深,且显现甚深。阿难,由于对此法的不随觉、不通达,这些众生如同纠缠的线团,如同结成球的线,如同文邪草和巴巴佳草,不能超越恶趣、苦界、堕处、轮回。」因此,为了自己或他人的利益与安乐而行道者,应舍弃其余的事务,

Gambhīre paccayākārappabhede idha paṇḍito;

智者应在此甚深的缘起行相的差别中,

Yathā gādhaṃ labhethevamanuyuñje sadā satoti.

如同获得深处一般,应常具念地致力于此。

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