19. Kaṅkhāvitaraṇavisuddhiniddeso19. 度疑清净之解释
19. Kaṅkhāvitaraṇavisuddhiniddeso19. 度疑清净之解释
Paccayapariggahakathā缘摄受论
§678
Etasseva pana nāmarūpassa paccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ nāma.
然而,通过把握此名色的诸缘,超越了三时的疑而住立的智,名为度疑清净智。
Taṃ sampādetukāmo bhikkhu yathā nāma kusalo bhisakko rogaṃ disvā tassa samuṭṭhānaṃ pariyesati. Yathā vā pana anukampako puriso daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ rathikāya nipannaṃ disvā ‘‘kassa nu kho ayaṃ puttako’’ti tassa mātāpitaro āvajjati, evameva tassa nāmarūpassa hetupaccayapariyesanaṃ āpajjati.
欲成就此智的比库,譬如善巧的医师见到疾病后寻求其生起之因。或者譬如有慈悲心的人,见到幼小、柔弱、仰卧的婴儿躺在路上,便思惟「这是谁的孩子呢?」而寻找其父母,如是他亦从事寻求彼名色的因缘。
So āditova iti paṭisañcikkhati ‘‘na tāvidhaṃ nāmarūpaṃ ahetukaṃ, sabbattha sabbadā sabbesañca ekasadisabhāvāpattito, na issarādihetukaṃ, nāmarūpato uddhaṃ issarādīnaṃ abhāvato. Yepi nāmarūpamattameva issarādayoti vadanti, tesaṃ issarādisaṅkhātanāmarūpassa ahetukabhāvappattito. Tasmā bhavitabbamassa hetupaccayehi, ke nu kho te’’ti.
他首先如此思择:「此名色并非无因,因为在一切处、一切时、对一切人都会达到同样的状态。也非以自在天等为因,因为在名色之上没有自在天等。即使那些说自在天等只是名色的人,他们所说的名为自在天等的名色也会成为无因。因此,它必定有因缘,那些因缘是什么呢?」
§679
So evaṃ nāmarūpassa hetupaccaye āvajjetvā imassa tāva rūpakāyassa evaṃ hetupaccaye pariggaṇhāti – ‘‘ayaṃ kāyo nibbattamāno neva uppalapadumapuṇḍarīkasogandhikādīnaṃ abbhantare nibbattati, na maṇimuttāhārādīnaṃ, atha kho āmāsayapakkāsayānaṃ antare udarapaṭalaṃ pacchato piṭṭhikaṇṭakaṃ purato katvā antaantaguṇaparivārito sayampi duggandhajegucchapaṭikkūlo duggandhajegucchapaṭikkūle paramasambādhe okāse pūtimacchapūtikummāsaoḷigallacandanikādīsu kimiva nibbattati. Tassevaṃ nibbattamānassa ‘avijjā taṇhā upādānaṃ kamma’nti ime cattāro dhammā nibbattakattā āhāro upatthambhakattā ti pañca dhammā hetupaccayā honti. Tesupi avijjādayo tayo imassa kāyassa mātā viya dārakassa upanissayā honti. Kammaṃ pitā viya puttassa janakaṃ . Āhāro dhāti viya dārakassa sandhārako’’ti. Evaṃ rūpakāyassa paccayapariggahaṃ katvā, puna ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādinā (saṃ. ni. 2.43) nayena nāmakāyassa paccayapariggahaṃ karoti.
他如是作意名色的因缘后,首先如此把握此色身的因缘:「此身在生起时,既不在莲花、睡莲、白莲、素馨花等之中生起,也不在宝珠、珍珠、黄金等之中,而是在生藏与熟藏之间,以腹膜为后、以脊柱为前,被肠与肠系膜所围绕,在极其污秽、可厌、可憎的极度狭窄的处所,如同在腐鱼、腐粥、污泥、泥浆等中生起。对于如是生起的它,『无明、渴爱、取、业』这四法是生起者,食是支持者,这五法是因缘。在这些当中,无明等三者是此身的依止,如母亲对于孩子。业是生起者,如父亲对于儿子。食是维持者,如乳母对于孩子。」如是把握色身的诸缘后,再以「缘眼与诸色而生起眼识」等方式把握名身的诸缘。
So evaṃ paccayato nāmarūpassa pavattiṃ disvā yathā idaṃ etarahi, evaṃ atītepi addhāne paccayato pavattittha, anāgatepi paccayato pavattissatīti samanupassati.
他如是见到名色从诸缘而转起后,随观:「如同现在这样,在过去时也是从诸缘而转起,在未来时也将从诸缘而转起。」
§680
Tassevaṃ samanupassato yā sā pubbantaṃ ārabbha ‘‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, na nu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhāna’’nti (ma. ni. 1.18; saṃ. ni. 2.20) pañcavidhā vicikicchā vuttā, yāpi aparantaṃ ārabbha ‘‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, na nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna’’nti pañcavidhā vicikicchā vuttā, yāpi paccuppannaṃ ārabbha ‘‘etarahi vā pana paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī hoti – ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī’’ti (ma. ni. 1.18) chabbidhā vicikicchā vuttā, sā sabbāpi pahīyati.
当他如是随观时,关于前际所说的五种疑:「我在过去时存在吗?我在过去时不存在吗?我在过去时是什么?我在过去时如何?我在过去时从什么变成什么?」;关于后际所说的五种疑:「我在未来时将存在吗?我在未来时将不存在吗?我在未来时将是什么?我在未来时将如何?我在未来时从什么将变成什么?」;关于现在所说的六种疑:「或者现在对于现在时,内心有疑惑:我存在吗?我不存在吗?我是什么?我如何?此有情从何而来?他将往何处去?」——这一切疑都被断除。
§681
Aparo duvidhaṃ nāmassa paccayaṃ passati, kammādivasena catubbidhaṃ rūpassa. Duvidho hi nāmassa paccayo sādhāraṇo asādhāraṇo ca. Tattha cakkhādīni cha dvārāni, rūpādīni cha ārammaṇāni nāmassa sādhāraṇo paccayo, kusalādibhedato sabbappakārassāpi tato pavattito. Manasikārādiko asādhāraṇo. Yoniso manasikārasaddhammassavanādiko hi kusalasseva hoti, viparīto akusalassa, kammādiko vipākassa, bhavaṅgādiko kiriyassāti.
另一种方式是,他见到名的二种缘,以业等方式见到色的四种缘。名的缘有二种:共通的与不共通的。其中,眼等六门、色等六所缘是名的共通缘,因为一切种类的善等都从那里转起。如理作意等是不共通的。因为如理作意、听闻正法等只是善的缘,相反的是不善的缘,业等是果报的缘,有分等是唯作的缘。
Rūpassa pana kammaṃ cittaṃ utu āhāroti ayaṃ kammādiko catubbidho paccayo. Tattha kammaṃ atītameva kammasamuṭṭhānassa rūpassa paccayo hoti . Cittaṃ cittasamuṭṭhānassa uppajjamānaṃ. Utuāhārā utuāhārasamuṭṭhānassa ṭhitikkhaṇe paccayā hontīti. Evameveko nāmarūpassa paccayapariggahaṃ karoti.
然而,色的缘是业、心、时节、食,这是以业等为首的四种缘。其中,业是过去的,是业生色的缘。心是心生色的缘,在生起时。时节与食在住时是时节生色与食生色的缘。如是,某人把握名色的诸缘。
So evaṃ paccayato nāmarūpassa pavattiṃ disvā yathā idaṃ etarahi, evaṃ atītepi addhāne paccayato pavattittha, anāgatepi paccayato pavattissatīti samanupassati. Tassevaṃ samanupassato vuttanayeneva tīsupi addhāsu vicikicchā pahīyati.
他如此见到名色依缘而转起后,随观「如同现在这样,在过去世也是依缘而转起,在未来世也将依缘而转起」。当他如此随观时,以前述方式,于三世的疑惑被舍断。
§682
Aparo tesaṃyeva nāmarūpasaṅkhātānaṃ saṅkhārānaṃ jarāpattiṃ jiṇṇānañca bhaṅgaṃ disvā idaṃ saṅkhārānaṃ jarāmaraṇaṃ nāma jātiyā sati hoti, jāti bhave sati, bhavo upādāne sati, upādānaṃ taṇhāya sati, taṇhā vedanāya sati, vedanā phasse sati, phasso saḷāyatane sati, saḷāyatanaṃ nāmarūpe sati, nāmarūpaṃ viññāṇe sati, viññāṇaṃ saṅkhāresu sati, saṅkhārā avijjāya satīti evaṃ nāmarūpassa paccayapariggahaṃ karoti. Athassa vuttanayeneva vicikicchā pahīyati.
另一位见到那些称为名色的诸行的老去与老者的坏灭后,「这称为诸行的老死,当有生时存在;生当有有时存在;有当有取时存在;取当有渴爱时存在;渴爱当有受时存在;受当有触时存在;触当有六处时存在;六处当有名色时存在;名色当有识时存在;识当有行时存在;行当有无明时存在」,如此把握名色之缘。然后他以前述方式舍断疑惑。
§683
Aparo ‘‘iti kho avijjāpaccayā saṅkhārā’’ti (saṃ. ni. 2.2) pubbe vitthāretvā dassita nāmarūpassa paccayapariggahaṃ karoti. Athassa vuttanayeneva kaṅkhā pahīyati.
另一位以「如此,缘无明而有行」等前面详细显示的方式把握名色之缘。然后他以前述方式舍断疑。
§684
Aparo ‘‘purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā, idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanāti ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā. Idha paripakkattā āyatanānaṃ moho avijjā…pe… cetanā bhavoti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47) evaṃ nāmarūpassa paccayapariggahaṃ karoti.
另一位「在前业有中,痴是无明,造作是行,喜爱是渴爱,趣向是取,思是有——这五法在前业有中是此处结生的诸缘;此处的结生是识,入胎是名色,净色是处,所触是触,所受是受——这五法在此生有中是先前所作业的诸缘。此处由于诸处的成熟,痴是无明……乃至……思是有——这五法在此业有中是未来结生的诸缘」,如此把握名色之缘。
§685
Tattha catubbidhaṃ kammaṃ – diṭṭhadhammavedanīyaṃ, upapajjavedanīyaṃ, aparāpariyavedanīyaṃ, ahosikammanti. Tesu ekajavanavīthiyaṃ sattasu cittesu kusalā vā akusalā vā paṭhamajavanacetanā nāma. Taṃ imasmiññeva attabhāve vipākaṃ deti. Tathā asakkontaṃ pana ‘‘ahosikammaṃ nāhosi kammavipāko, na bhavissati kammavipāko, natthi kammavipāko’’ti (paṭi. ma. 1.234) imassa tikassa vasena ahosikammaṃ nāma hoti. Atthasādhikā pana sattamajavanacetanā nāma. Taṃ anantare attabhāve vipākaṃ deti. Tathā asakkontaṃ vuttanayeneva ahosikammaṃ nāma hoti. Ubhinnaṃ antare pañca javanacetanā nāma. Taṃ anāgate yadā okāsaṃ labhati, tadā vipākaṃ deti. Sati saṃsārappavattiyā ahosikammaṃ nāma na hoti.
其中,业有四种——现法受业、次生受业、后后受业、无效业。于其中,在一速行心路的七心中,善或不善的第一速行思称为现法受业。它在此生中给予果报。若不能如此,则依「无效业不曾有业果报,将不会有业果报,没有业果报」这三句的方式,称为无效业。第七速行思称为次生受业。它在紧接的来生给予果报。若不能如此,则以前述方式称为无效业。两者之间的五速行思称为后后受业。它在未来当获得机会时给予果报。当轮回继续时,不称为无效业。
§686
Aparampi catubbidhaṃ kammaṃ – yaṃ garukaṃ, yaṃ bahulaṃ, yadāsannaṃ, kaṭattā vā pana kammanti. Tattha kusalaṃ vā hotu akusalaṃ vā, garukāgarukesu mātughātādikammaṃ vā mahaggatakammaṃ vā, tadeva paṭhamaṃ vipaccati. Tathā bahulābahulesupi hoti susīlyaṃ vā dussīlyaṃ vā, tadeva paṭhamaṃ vipaccati. nāma maraṇakāle anussaritakammaṃ. Yañhi āsannamaraṇo anussarituṃ sakkoti, teneva upapajjati. Etehi pana tīhi muttaṃ punappunaṃ laddhāsevanaṃ nāma hoti, tesaṃ abhāve taṃ paṭisandhiṃ ākaḍḍhati.
又有四种业——重业、惯习业、近死业、或已作业。其中,无论善或不善,在重与不重中,杀母等业或广大业,那个首先成熟。同样在惯习与非惯习中,善戒或恶戒,那个首先成熟。近死业是临终时所忆念的业。临死者能忆念什么,就依那个投生。若无这三者,则反复获得修习的业牵引结生。
§687
Aparampi catubbidhaṃ kammaṃ – janakaṃ, upatthambhakaṃ, upapīḷakaṃ, upaghātakanti. Tattha nāma kusalampi hoti akusalampi. Taṃ paṭisandhiyampi pavattepi rūpārūpavipākakkhandhe janeti. pana vipākaṃ janetuṃ na sakkoti, aññena kammena dinnāya paṭisandhiyā janite vipāke uppajjamānakasukhadukkhaṃ upatthambheti, addhānaṃ pavatteti. aññena kammena dinnāya paṭisandhiyā janite vipāke uppajjamānakasukhadukkhaṃ pīḷeti bādhati, addhānaṃ pavattituṃ na deti. pana sayaṃ kusalampi akusalampi samānaṃ aññaṃ dubbalakammaṃ ghātetvā tassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti. Evaṃ pana kammena kate okāse taṃ vipākaṃ uppannaṃ nāma vuccati.
又有四种业——生业、支持业、障碍业、破坏业。其中,生业善的也有,不善的也有。它在结生时与有分时生起色与无色的果报诸蕴。支持业不能生果报,但支持由其他业所给予的结生所生的果报中生起的苦乐,使寿命继续。障碍业压迫、妨碍由其他业所给予的结生所生的果报中生起的苦乐,不让寿命继续。破坏业本身虽是善或不善,但杀害其他弱业,阻止其果报,为自己的果报制造机会。当业如此制造机会时,那果报称为已生起。
Iti imesaṃ dvādasannaṃ kammānaṃ kammantarañceva vipākantarañca buddhānaṃ kammavipākañāṇasseva yāthāvasarasato pākaṭaṃ hoti, asādhāraṇaṃ sāvakehi. Vipassakena pana kammantarañca vipākantarañca ekadesato jānitabbaṃ. Tasmā ayaṃ mukhamattadassanena kammaviseso pakāsitoti.
如此,这十二种业的业差别与果报差别,唯有诸佛的业果报智才能如实详细地明了,不与声闻共通。然而,修观者应部分地了知业差别与果报差别。因此,这业的差别仅以略示方式显示。
§688
Iti imaṃ dvādasavidhaṃ kammaṃ kammavaṭṭe pakkhipitvā evaṃ eko kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ karoti. So evaṃ kammavaṭṭavipākavaṭṭavasena paccayato nāmarūpassa pavattiṃ disvā ‘‘yathā idaṃ etarahi, evaṃ atītepi addhāne kammavaṭṭavipākavaṭṭavasena paccayato pavattittha, anāgatepi kammavaṭṭavipākavaṭṭavaseneva paccayato pavattissatī’’ti. Iti kammañceva kammavipāko ca, kammavaṭṭañca vipākavaṭṭañca, kammapavattañca vipākapavattañca, kammasantati ca vipākasantati ca, kiriyā ca kiriyāphalañca.
如此,将此十二种业投入业轮之后,如此一人以业轮与果报轮之方式把握名色的诸缘。他如此以业轮与果报轮之方式见到名色从缘而转起之后,「如同现在这样,过去世时也是以业轮与果报轮之方式从缘而转起,未来世也将以业轮与果报轮之方式从缘而转起」。如此,业与业的果报,业轮与果报轮,业的转起与果报的转起,业的相续与果报的相续,作与作的果。
Kammā vipākā vattanti, vipāko kammasambhavo;
从业而果报转起,果报从业而生;
Kammā punabbhavo hoti, evaṃ loko pavattatīti. –
从业而有再生,如此世间转起。
Samanupassati. Tassevaṃ samanupassato yā sā pubbantādayo ārabbha ‘‘ahosiṃ nu kho aha’’ntiādinā nayena vuttā soḷasavidhā vicikicchā, sā sabbā pahīyati. Sabbabhavayonigatiṭṭhitinivāsesu hetuphalasambandhavasena pavattamānaṃ nāmarūpamattameva khāyati. So neva kāraṇato uddhaṃ kārakaṃ passati, na vipākappavattito uddhaṃ vipākapaṭisaṃvedakaṃ. Kāraṇe pana sati ‘‘kārako’’ti, vipākappavattiyā sati ‘‘paṭisaṃvedako’’ti samaññāmattena paṇḍitā voharanticcevassa sammappaññāya sudiṭṭhaṃ hoti.
他如此随观。当他如此随观时,凡是关于过去边等,以「我过去存在吗」等方式所说的十六种疑,那一切都被舍断。在一切有、趣、生、住处、居处中,以因果关系之方式转起的,仅仅是名色而已,这显现出来。他既不见超越因的作者,也不见超越果报转起的受报者。然而,当有因时,「作者」;当有果报转起时,「受报者」,仅仅是贤者们以名称而施设,这以正慧被善见。
§689
Tenāhu porāṇā –
因此古人说:
‘‘Kammassa kārako natthi, vipākassa ca vedako;
「业的作者不存在,果报的受者也不存在;
Suddhadhammā pavattanti, evetaṃ sammadassanaṃ.
诸清净法转起,这是正见。
‘‘Evaṃ kamme vipāke ca, vattamāne sahetuke;
「如此,在业与果报中,当有因地转起时;」
Bījarukkhādikānaṃva, pubbā koṭi na nāyati;
如种子、树等,不能了知其前际;
Anāgatepi saṃsāre, appavattaṃ na dissati.
于未来的轮回中,也不见其不生起。
‘‘Etamatthaṃ anaññāya, titthiyā asayaṃvasī;
不了知此义,外道随烦恼而住;
Sattasaññaṃ gahetvāna, sassatucchedadassino;
执取有情想,成为常见或断见者;
Dvāsaṭṭhidiṭṭhiṃ gaṇhanti, aññamaññavirodhitā.
他们执取六十二见,彼此互相矛盾。
‘‘Diṭṭhibandhanabaddhā te, taṇhāsotena vuyhare;
他们被见缚所缚,被渴爱流所漂;
Taṇhāsotena vuyhantā, na te dukkhā pamuccare.
被渴爱流所漂者,他们不能从苦中解脱。
‘‘Evametaṃ abhiññāya, bhikkhu buddhassa sāvako;
如此证知此义,比库是佛陀的弟子;
Gambhīraṃ nipuṇaṃ suññaṃ, paccayaṃ paṭivijjhati.
甚深、微妙、空,他洞察缘。
‘‘Kammaṃ natthi vipākamhi, pāko kamme na vijjati;
「业不存在于果报中,果报在业中不被发现;
Aññamaññaṃ ubho suññā, na ca kammaṃ vinā phalaṃ.
两者互相为空,然而没有业就没有果。
‘‘Yathā na sūriye aggi, na maṇimhi na gomaye;
「犹如火不在太阳中,不在宝珠中,不在牛粪中;
Na tesaṃ bahi so atthi, sambhārehi ca jāyati.
它不存在于它们之外,而是由诸因缘和合而生。
‘‘Tathā na anto kammassa, vipāko upalabbhati;
「如是,果报不在业的内部被获得;
Bahiddhāpi na kammassa, na kammaṃ tattha vijjati.
也不在业的外部,业也不存在于那里。
‘‘Phalena suññaṃ taṃ kammaṃ, phalaṃ kamme na vijjati;
「那业以果为空,果在业中不被发现;」
Kammañca kho upādāya, tato nibbattate phalaṃ.
依业而生起果报。
‘‘Na hettha devo brahmā vā, saṃsārassatthikārako;
「此处无天或梵天，作为轮回的创造者；
Suddhadhammā pavattanti, hetusambhārapaccayā’’ti.
清净诸法转起，依因、集合、缘。」
§690
Tassevaṃ kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ katvā tīsu addhāsu pahīnavicikicchassa sabbe atītānāgatapaccuppannadhammā cutipaṭisandhivasena viditā honti, sāssa hoti .
如此，以业轮与果报轮的方式，对名色作了缘的把握后，于三时断除疑惑者，一切过去、未来、现在诸法以死与结生的方式被了知，此为他的智。
So evaṃ pajānāti – ye atīte kammapaccayā nibbattā khandhā, te tattheva niruddhā, atītakammapaccayā pana imasmiṃ bhave aññe nibbattā, atītabhavato imaṃ bhavaṃ āgato ekadhammopi natthi, imasmimpi bhave kammapaccayena nibbattā khandhā nirujjhissanti, punabbhave aññe nibbattissanti, imamhā bhavā punabbhavaṃ ekadhammopi na gamissati. Apica kho yathā na ācariyamukhato sajjhāyo antevāsikassa mukhaṃ pavisati, na ca tappaccayā tassa mukhe sajjhāyo na vattati, na dūtena mantodakaṃ pītaṃ rogino udaraṃ pavisati, na ca tassa tappaccayā rogo na vūpasammati, na mukhe maṇḍanavidhānaṃ ādāsatalādīsu mukhanimittaṃ gacchati, na ca tattha tappaccayā maṇḍanavidhānaṃ na paññāyati, na ekissā vaṭṭiyā dīpasikhā aññaṃ vaṭṭiṃ saṅkamati, na ca tattha tappaccayā dīpasikhā na nibbattati, evameva na atītabhavato imaṃ bhavaṃ, ito vā punabbhavaṃ koci dhammo saṅkamati, na ca atītabhave khandhāyatanadhātupaccayā idha, idha vā khandhāyatanadhātupaccayā punabbhave khandhāyatanadhātuyo na nibbattantīti.
他如此了知——过去由业缘所生的诸蕴，就在那里灭尽，但由过去业缘，在此有中其他的生起，从过去有到此有，无非法品来到，在此有中由业缘所生的诸蕴将灭尽，在再有中其他的将生起，从此有到再有，无非法品将前往。然而，譬如从老师口中的背诵不进入弟子的口中，但并非以此为缘，在他口中背诵不转起；譬如由信使所饮的咒水不进入病人的腹中，但并非以此为缘，他的病不止息；譬如在脸上的装饰方式不前往镜面等处的脸相，但并非在那里以此为缘，装饰方式不显现；譬如一根灯芯的灯焰不移至另一根灯芯，但并非在那里以此为缘，灯焰不生起；如是，从过去有到此有，或从此到再有，无任何法移转，但并非在过去有以蕴、处、界为缘于此处，或在此处以蕴、处、界为缘于再有，蕴、处、界不生起。
Yatheva cakkhuviññāṇaṃ, manodhātuanantaraṃ;
犹如眼识，紧随意界；
Na ceva āgataṃ nāpi, na nibbattaṃ anantaraṃ.
既非来到，亦非紧随而生。
Tatheva paṭisandhimhi, vattate cittasantati;
如是在结生时，心相续转起；
Purimaṃ bhijjate cittaṃ, pacchimaṃ jāyate tato.
前心破灭,后心从彼生起。
Tesaṃ antarikā natthi, vīci tesaṃ na vijjati;
它们之间没有间隔,它们之间没有波浪;
Na cito gacchati kiñci, paṭisandhi ca jāyatīti.
心不去任何地方,而结生生起。
§691
Evaṃ cutipaṭisandhivasena viditasabbadhammassa sabbākārena nāmarūpassa paccayapariggahañāṇaṃ thāmagataṃ hoti, soḷasavidhā kaṅkhā suṭṭhutaraṃ pahīyati. Na kevalañca sā eva, ‘‘satthari kaṅkhatī’’ti (dha. sa. 1008) ādinayappavattā aṭṭhavidhāpi kaṅkhā pahīyatiyeva, dvāsaṭṭhi diṭṭhigatāni vikkhambhanti. Evaṃ nānānayehi nāmarūpapaccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ ti veditabbaṃ. ntipi ntipi ntipi etassevādhivacanaṃ. Vuttañhetaṃ –
如此,通过死亡与结生的方式,已了知一切法者,以一切行相对名色的缘摄受智变得强固,十六种疑被极善地舍断。不仅是那些,「对导师疑惑」等方式所说的八种疑也被舍断,六十二见被镇伏。如此应知,以种种方法通过名色缘摄受,在三时超越疑而住立的智。这也是对此的同义语。因为这样说:
‘‘Avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti (paṭi. ma. 1.46).
「无明为缘,诸行是缘所生起的。这两者都是缘所生起之法,在缘摄受中的慧是法住智。」
‘‘Aniccato manasikaronto katame dhamme yathābhūtaṃ jānāti passati, kathaṃ sammādassanaṃ hoti, kathaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti, kattha kaṅkhā pahīyati? Dukkhato…pe… anattato manasikaronto katame dhamme yathābhūtaṃ jānāti passati…pe… kattha kaṅkhā pahīyatīti?
「作意无常者,如实地知见哪些法?如何是正见?如何依此一切诸行被善见为无常?在何处疑被舍断?作意苦者……作意无我者,如实地知见哪些法?……在何处疑被舍断?」
‘‘Aniccato manasikaronto nimittaṃ yathābhūtaṃ jānāti passati, tena vuccati sammādassanaṃ. Evaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. Dukkhato manasikaronto pavattaṃ yathābhūtaṃ jānāti passati…pe… anattato manasikaronto nimittañca pavattañca yathābhūtaṃ jānāti passati, tena vuccati sammādassanaṃ. Evaṃ tadanvayena sabbe dhammā anattato sudiṭṭhā honti. Ettha kaṅkhā pahīyati.
「作意无常者,如实地知见相,因此称为正见。如此依此一切诸行被善见为无常。在此处疑被舍断。作意苦者,如实地知见转起……作意无我者,如实地知见相与转起,因此称为正见。如此依此一切法被善见为无我。在此处疑被舍断。」
‘‘Yañca yathābhūtañāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānanti? Yañca yathābhūtañāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227).
「如实智、正见与疑的超越,这些法是义异且文异,还是义同而唯文异?如实智、正见与疑的超越,这些法是义同,唯文异。」
Iminā pana ñāṇena samannāgato vipassako buddhasāsane laddhassāso laddhapatiṭṭho niyatagatiko cūḷasotāpanno nāma hoti.
具备此智的观行者,在佛陀的教法中获得了依止、获得了立足处,成为决定趣向者,名为小须陀洹。
Tasmā bhikkhu sadā sato, nāmarūpassa sabbaso;
因此,比库应常具念,对于一切名色,
Paccaye pariggaṇheyya, kaṅkhāvitaraṇatthikoti.
应遍知诸缘,为了超越疑惑。
Iti sādhujanapāmojjatthāya kate visuddhimagge · 如是为善人欢喜故而作的清净道论中
Paññābhāvanādhikāre · 于慧修习章
Kaṅkhāvitaraṇavisuddhiniddeso nāma · 度疑清净之解释
Ekūnavīsatimo paricchedo. · 第十九品