20. Maggāmaggañāṇadassanavisuddhiniddeso20. 道非道智见清净的解释
20. Maggāmaggañāṇadassanavisuddhiniddeso20. 道非道智见清净的解释
Sammasanañāṇakathā思惟智之论
§692
Ayaṃ maggo, ayaṃ na maggoti evaṃ maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ pana nāma.
「这是道,这不是道」,如此知道道与非道而住立的智,名为道非道智见清净。
Taṃ sampādetukāmena saṅkhātāya tāva yogo karaṇīyo. Kasmā? Āraddhavipassakassa obhāsādisambhave maggāmaggañāṇasambhavato. Āraddhavipassakassa hi obhāsādīsu sambhūtesu maggāmaggañāṇaṃ hoti, vipassanāya ca kalāpasammasanaṃ ādi. Tasmā etaṃ kaṅkhāvitaraṇānantaraṃ uddiṭṭhaṃ. Apica yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo.
想要成就那个的人,首先应该在聚的思惟上努力。为什么?因为已发起观者,当光明等生起时,道非道智就会生起。因为已发起观者,当光明等生起时,就有道非道智,而聚的思惟是观的开始。因此,这在度疑清净之后被说明。再者,因为当度知遍知进行时,道非道智生起,而度知遍知是在知遍知之后,因此,想要成就那道非道智见清净的人,也应该首先在聚的思惟上努力。
§693
Tatrāyaṃ vinicchayo – tisso hi lokiyapariññā ñātapariññā tīraṇapariññā pahānapariññā ca. Yā sandhāya vuttaṃ ‘‘abhiññāpaññā ñātaṭṭhe ñāṇaṃ. Pariññāpaññā tīraṇaṭṭhe ñāṇaṃ. Pahānapaññā pariccāgaṭṭhe ñāṇa’’nti (paṭi. ma. 1.75). Tattha ‘‘ruppanalakkhaṇaṃ rūpaṃ, vedayitalakkhaṇā vedanā’’ti evaṃ tesaṃ tesaṃ dhammānaṃ paccattalakkhaṇasallakkhaṇavasena pavattā paññā nāma. ‘‘Rūpaṃ aniccaṃ, vedanā aniccā’’tiādinā nayena tesaṃyeva dhammānaṃ sāmaññalakkhaṇaṃ āropetvā pavattā lakkhaṇārammaṇikavipassanā paññā nāma. Tesuyeva pana dhammesu niccasaññādipajahanavasena pavattā lakkhaṇārammaṇikavipassanā paññā nāma.
在此,这是决定:有三种世间遍知:知遍知、度知遍知、断遍知。关于这些,说:「通达慧是在知的意义上的智。遍知慧是在度知的意义上的智。断慧是在舍弃的意义上的智。」在那里,「色以破坏为相,受以感受为相」,如此以观察那些那些法的各别相而转起的慧,名为知遍知。「色是无常,受是无常」等方式,对那些法施设共相而转起的以相为所缘的观慧,名为度知遍知。而在那些法中,以舍断常想等方式转起的以相为所缘的观慧,名为断遍知。
Tattha saṅkhāraparicchedato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi. Etasmiṃ hi antare dhammānaṃ paccattalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. Kalāpasammasanato pana paṭṭhāya yāva udayabbayānupassanā tīraṇapariññāya bhūmi. Etasmiṃ hi antare sāmaññalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. Bhaṅgānupassanaṃ ādiṃ katvā upari pahānapariññāya bhūmi . Tato paṭṭhāya hi aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ, paṭinissajjanto ādānaṃ pajahatīti (paṭi. ma. 1.52) evaṃ niccasaññādipahānasādhikānaṃ sattannaṃ anupassanānaṃ ādhipaccaṃ. Iti imāsu tīsu pariññāsu saṅkhāraparicchedassa ceva paccayapariggahassa ca sādhitattā iminā yoginā ñātapariññāva adhigatā hoti, itarā ca adhigantabbā. Tena vuttaṃ ‘‘yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo’’ti.
在那里,从分别论诸行开始直到把握缘,是知遍知的地。因为在这期间,只有通达诸法各别相占主导。但从聚的思惟开始直到生灭随观,是度知遍知的地。因为在这期间,只有通达共相占主导。以坏灭随观为首,以上是断遍知的地。因为从那时起,「随观无常而舍断常想,随观苦而舍断乐想,随观无我而舍断我想,厌离而舍断欢喜,离贪而舍断贪,灭而舍断集,舍遣而舍断执取」,如此,成就舍断常想等的七种随观占主导。如此,在这三种遍知中,因为分别论诸行与把握缘已被成就,这位瑜伽者已证得知遍知,其余的应该证得。因此说:「因为当度知遍知进行时,道非道智生起,而度知遍知是在知遍知之后,因此,想要成就那道非道智见清净的人,也应该首先在聚的思惟上努力。」
§694
Tatrāyaṃ pāḷi –
在此,这是圣典:
‘‘Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ? Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. Dukkhato vavatthapeti, ekaṃ sammasanaṃ. Anattato vavatthapeti, ekaṃ sammasanaṃ. Yā kāci vedanā…pe… yaṃkiñci viññāṇaṃ…pe… anattato vavatthapeti, ekaṃ sammasanaṃ.
「如何在简略地确定过去、未来、现在诸法时,慧是思惟,智是思惟?任何色,过去、未来、现在,内或……乃至……远或近,一切色,确定为无常,是一种思惟。确定为苦,是一种思惟。确定为无我,是一种思惟。任何受……乃至……任何识……乃至……确定为无我,是一种思惟。
‘‘Cakkhuṃ…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. Dukkhato anattato vavatthapeti, ekaṃ sammasanaṃ.
「眼……乃至……老死,过去、未来、现在,确定为无常,是一种思惟。确定为苦、无我,是一种思惟。
‘‘Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanaṃ… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ…pe… sammasane ñāṇaṃ.
「色,过去、未来、现在,无常以灭尽之义,苦以怖畏之义,无我以无实质之义,在简略地确定时,慧是思惟,智是思惟。受……识……眼……乃至……老死……乃至……思惟时的智。
‘‘Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanaṃ… viññāṇaṃ… cakkhuṃ… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ…pe… nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.
「过去、未来、现在的色是无常、有为、缘起、灭尽法、衰灭法、离贪法、灭法,如此简略地确定之慧,审察之智。受……识……眼……老死是过去、未来、现在的无常、有为……灭法,如此简略地确定之慧,审察之智。
‘‘Jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Atītampi addhānaṃ, anāgatampi addhānaṃ jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Bhavapaccayā jāti…pe… avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Atītampi addhānaṃ, anāgatampi addhānaṃ avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.
「以生为缘有老死,生不存在则无老死,如此简略地确定之慧,审察之智。过去时段,未来时段,以生为缘有老死,生不存在则无老死,如此简略地确定之慧,审察之智。以有为缘有生……以无明为缘有行,无明不存在则无行,如此简略地确定之慧,审察之智。过去时段,未来时段,以无明为缘有行,无明不存在则无行,如此简略地确定之慧,审察之智。
‘‘Taṃ ñātaṭṭhena ñāṇaṃ. Pajānanaṭṭhena paññā. Tena vuccati atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇa’’nti (paṭi. ma. 1.48).
「那个以了知之义为智。以通晓之义为慧。因此说:『对过去、未来、现在诸法简略地确定之慧,审察之智。』」
Ettha ca cakkhuṃ…pe… jarāmaraṇanti iminā peyyālena dvārārammaṇehi saddhiṃ dvārappavattā dhammā, pañcakkhandhā, cha dvārāni, cha ārammaṇāni, cha viññāṇāni, cha phassā, cha vedanā, cha saññā, cha cetanā, cha taṇhā, cha vitakkā, cha vicārā, cha dhātuyo, dasa kasiṇāni, dvattiṃsakoṭṭhāsā, dvādasāyatanāni, aṭṭhārasa dhātuyo, bāvīsati indriyāni, tisso dhātuyo, nava bhavā, cattāri jhānāni, catasso appamaññā, catasso samāpattiyo, dvādasa paṭiccasamuppādaṅgānīti ime dhammarāsayo saṃkhittāti veditabbā.
于此,以「眼……老死」这个省略,应知这些法聚被简略:与门、所缘一起的从门生起之法,五蕴,六门,六所缘,六识,六触,六受,六想,六思,六渴爱,六寻,六伺,六界,十遍,三十二身分,十二处,十八界,二十二根,三界,九有,四禅那,四无量,四等至,十二缘起支。
Vuttaṃ hetaṃ abhiññeyyaniddese –
于应遍知品中已说——
‘‘Sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhu, bhikkhave, abhiññeyyaṃ. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ. Sotaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ.
「诸比库,一切应遍知。诸比库,什么是一切应遍知?诸比库,眼应遍知。诸色……眼识……眼触……凡以眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐,那个也应遍知。耳……凡以意触为缘所生起的所感受的——或乐、或苦、或不苦不乐,那个也应遍知。
‘‘Rūpaṃ…pe… viññāṇaṃ… cakkhu…pe… mano… rūpā…pe… dhammā… cakkhuviññāṇaṃ…pe… manoviññāṇaṃ… cakkhusamphasso…pe… manosamphasso….
「色……识……眼……意……诸色……诸法……眼识……意识……眼触……意触……
‘‘Cakkhusamphassajā vedanā…pe… manosamphassajā vedanā… rūpasaññā…pe… dhammasaññā… rūpasañcetanā…pe… dhammasañcetanā… rūpataṇhā…pe… dhammataṇhā… rūpavitakko…pe… dhammavitakko… rūpavicāro…pe… dhammavicāro….
「眼触所生受……意触所生受……色想……法想……色思……法思……色渴爱……法渴爱……色寻……法寻……色伺……法伺……」
‘‘Pathavīdhātu…pe… viññāṇadhātu… pathavīkasiṇaṃ…pe… viññāṇakasiṇaṃ… kesā…pe… muttaṃ… matthaluṅgaṃ….
「地界……乃至……识界……地遍……乃至……识遍……发……乃至……尿……脑……。
‘‘Cakkhāyatanaṃ…pe… dhammāyatanaṃ… cakkhudhātu…pe… manodhātu… manoviññāṇadhātu… cakkhundriyaṃ…pe… aññātāvindriyaṃ….
「眼处……乃至……法处……眼界……乃至……意界……意识界……眼根……乃至……已知根……。
‘‘Kāmadhātu… rūpadhātu… arūpadhātu… kāmabhavo… rūpabhavo… arūpabhavo… saññābhavo… asaññābhavo… nevasaññānāsaññābhavo… ekavokārabhavo… catuvokārabhavo… pañcavokārabhavo….
「欲界……色界……无色界……欲有……色有……无色有……想有……无想有……非想非非想有……一蕴有……四蕴有……五蕴有……。
‘‘Paṭhamaṃ jhānaṃ…pe… catutthaṃ jhānaṃ… mettācetovimutti…pe… upekkhācetovimutti… ākāsānañcāyatanasamāpatti…pe… nevasaññānāsaññāyatanasamāpatti… avijjā abhiññeyyā…pe… jarāmaraṇaṃ abhiññeyya’’nti (paṭi. ma. 1.3; saṃ. ni. 4.46).
「初禅……乃至……第四禅……慈心解脱……乃至……舍心解脱……空无边处等至……乃至……非想非非想处等至……无明应遍知……乃至……老死应遍知」(《无碍解道》1.3;《相应部》4.46)。
Taṃ tattha evaṃ vitthārena vuttattā idha sabbaṃ peyyālena saṃkhittaṃ. Evaṃ saṃkhitte panettha ye lokuttarā dhammā āgatā, te asammasanupagattā imasmiṃ adhikāre na gahetabbā. Yepi ca sammasanupagā , tesu .
由于在那里已如此详细地说,所以在此一切以省略而简略。然而在如此简略中,凡是出世间法已来到的,由于不是思惟的对象,在此论题中不应取。凡是思惟的对象的,在那些当中。
§695
Tatrāyaṃ khandhavasena ārabbhavidhānayojanā – yaṃkiñci rūpaṃ…pe… sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. Dukkhato anattato vavatthapeti, ekaṃ sammasananti. Ettāvatā ayaṃ bhikkhu ‘‘yaṃkiñci rūpa’’nti evaṃ aniyamaniddiṭṭhaṃ sabbampi rūpaṃ atītattikena ceva catūhi ca ajjhattādidukehīti ekādasahi okāsehi paricchinditvā sabbaṃ rūpaṃ aniccato vavatthapeti, aniccanti sammasati.
于此,这是依蕴的开始方法的连结——「任何色……乃至……一切色」,从无常确定,一个思惟。从苦、从无我确定,一个思惟。到此程度,这位比库「任何色」如此以不限定而指示的一切色,以过去三时以及以内等四对,如此以十一种场合限定之后,从无常确定一切色,思惟「无常」。
Kathaṃ ? Parato vuttanayena. Vuttañhetaṃ – ‘‘rūpaṃ atītānāgatapaccuppannaṃ ti (paṭi. ma. 1.48).
如何?以后面所说的方法。因为这已说——「色为过去、未来、现在」(《无碍解道》1.48)。
Tasmā esa yaṃ rūpaṃ, taṃ yasmā atīteyeva khīṇaṃ, nayimaṃ bhavaṃ sampattanti aniccaṃ khayaṭṭhena.
因此,这位(比库)任何色,因为那在过去已灭尽,不来到此有,故从坏灭义而为无常。
Yaṃ anantarabhave nibbattissati, tampi tattheva khīyissati, na tato paraṃ bhavaṃ gamissatīti aniccaṃ khayaṭṭhena.
将于下一有生起的,也将在那里灭尽,不会从那里前往下一有,故以灭尽之义为无常。
Yaṃ rūpaṃ, tampi idheva khīyati, na ito gacchatīti aniccaṃ khayaṭṭhena.
色也在此处灭尽,不从此处前往,故以灭尽之义为无常。
Yaṃ tampi ajjhattameva khīyati, na bahiddhābhāvaṃ gacchatīti aniccaṃ khayaṭṭhena.
那也仅在内灭尽,不前往外的状态,故以灭尽之义为无常。
Yaṃ tampi tattheva khīyati, na dūrabhāvaṃ gacchatīti aniccaṃ khayaṭṭhenāti sammasati.
那也在那里灭尽,不前往远的状态,故以灭尽之义为无常,如此思惟。
Idaṃ sabbampi ‘‘aniccaṃ khayaṭṭhenā’’ti etassa vasena ekaṃ sammasanaṃ. Bhedato pana ekādasavidhaṃ hoti.
这一切都是「以灭尽之义为无常」,依此为一种思惟。但从分别论来说,则有十一种。
Sabbameva ca taṃ bhayaṭṭhena. ti sappaṭibhayatāya. Yañhi aniccaṃ, taṃ bhayāvahaṃ hoti sīhopamasutte (saṃ. ni. 3.78; a. ni. 4.33) devānaṃ viya. Iti idampi ‘‘dukkhaṃ bhayaṭṭhenā’’ti etassa vasena ekaṃ sammasanaṃ. Bhedato pana ekādasavidhaṃ hoti.
而一切那些都是以怖畏之义为苦,因为具有怖畏。因为凡是无常的,就是带来怖畏的,如《狮子譬喻经》中对诸天人所说。如此,这也是「以怖畏之义为苦」,依此为一种思惟。但从分别论来说,则有十一种。
Yathā ca dukkhaṃ, evaṃ sabbampi taṃ asārakaṭṭhena. ti ‘‘attā nivāsī kārako vedako sayaṃvasī’’ti evaṃ parikappitassa attasārassa abhāvena. Yañhi aniccaṃ, dukkhaṃ, taṃ attanopi aniccataṃ vā udayabbayapīḷanaṃ vā vāretuṃ na sakkoti, kuto tassa kārakādibhāvo. Tenāha – ‘‘rūpañca hidaṃ, bhikkhave, attā abhavissa. Nayidaṃ rūpaṃ ābādhāya saṃvatteyyā’’tiādi (saṃ. ni. 3.59). Iti idampi ‘‘anattā asārakaṭṭhenā’’ti etassa vasena ekaṃ sammasanaṃ. Bhedato pana ekādasavidhaṃ hoti. Esa nayo vedanādīsu.
如同是苦,一切那些也是以无实质之义为无我,因为不存在被想象为「我是住者、作者、受者、自主者」这样的我实质。因为凡是无常的、是苦的,那连自己的无常性或生灭的逼迫也不能阻止,何况有其作者等的状态。因此说——「比库们,若色是我,此色不应导致疾病」等。如此,这也是「以无实质之义为无我」,依此为一种思惟。但从分别论来说,则有十一种。此理在受等中亦同。
§696
Yaṃ pana aniccaṃ, taṃ yasmā niyamato saṅkhatādibhedaṃ hoti. Tenassa pariyāyadassanatthaṃ, nānākārehi vā manasikārappavattidassanatthaṃ ‘‘rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhamma’’nti puna pāḷi vuttā. Esa nayo vedanādīsūti.
然而,凡是无常的,因为必定有有为等的分别论。因此为了显示其同义语,或为了显示以种种行相的作意进行,再说「色,过去、未来、现在的,是无常、有为、缘起的、灭尽法、衰灭法、离贪法、灭法」的圣典。此理在受等中亦同。
Cattārīsākāraanupassanākathā四十行相随观之论
§697
So tasseva pañcasu khandhesu aniccadukkhānattasammasanassa thirabhāvatthāya, yaṃ taṃ bhagavatā ‘‘katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī’’ti etassa vibhaṅge –
为了使他对那五蕴的无常、苦、无我的思惟变得坚固,世尊在「以哪四十种行相获得随顺忍,以哪四十种行相趣入正性决定」这个分别论中说——
‘‘Pañcakkhandhe aniccato, dukkhato, rogato, gaṇḍato, sallato, aghato, ābādhato, parato, palokato, ītito, upaddavato, bhayato, upasaggato, calato, pabhaṅguto, addhuvato, atāṇato, aleṇato, asaraṇato, rittato, tucchato, suññato, anattato, ādīnavato, vipariṇāmadhammato, asārakato, aghamūlato, vadhakato, vibhavato, sāsavato, saṅkhatato, mārāmisato, jātidhammato, jarādhammato, byādhidhammato, maraṇadhammato , sokadhammato, paridevadhammato, upāyāsadhammato, saṃkilesikadhammato’’ti (paṭi. ma. 3.37) –
「从无常、从苦、从病、从痈、从刺、从祸、从疾、从他、从坏灭、从灾难、从横祸、从怖畏、从障碍、从动摇、从破坏、从不坚固、从无庇护、从无依止、从无归依、从空虚、从虚伪、从空、从无我、从过患、从变易法、从无实、从祸根、从杀害、从灭尽、从有漏、从有为、从魔饵、从生法、从老法、从病法、从死法、从愁法、从悲法、从恼法、从杂染法(思惟)五蕴」——
Cattārīsāya ākārehi,
以四十种行相,
‘‘Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamatī’’tiādinā (paṭi. ma. 3.38) nayena,
「见五蕴为无常者获得随顺忍。见五蕴之灭为常、为涅槃者趣入正性决定」等方式,
Anulomañāṇaṃ vibhajantena pabhedato aniccādisammasanaṃ vuttaṃ. Tassāpi vasena ime pañcakkhandhe sammasati.
在分别论随顺智时,以分类方式说了无常等思惟。也依那个方式思惟这五蕴。
§698
Kathaṃ ? So hi ekekaṃ khandhaṃ anaccantikatāya, ādiantavantatāya ca . Uppādavayapaṭipīḷanatāya, dukkhavatthutāya ca . Paccayayāpanīyatāya, rogamūlatāya ca . Dukkhatāsūlayogitāya, kilesāsucipaggharaṇatāya, uppādajarābhaṅgehi uddhumātaparipakkapabhinnatāya ca . Pīḷājanakatāya, antotudanatāya, dunnīharaṇīyatāya ca . Vigarahaṇīyatāya, avaḍḍhiāvahanatāya, aghavatthutāya ca . Aseribhāvajanakatāya, ābādhapadaṭṭhānatāya ca . Avasatāya, avidheyyatāya ca . Byādhijarāmaraṇehi palujjanatāya . Anekabyasanāvahanatāya . Aviditānaṃyeva vipulānaṃ anatthānaṃ āvahanato, sabbupaddavavatthutāya ca . Sabbabhayānaṃ ākaratāya, dukkhavūpasamasaṅkhātassa paramassāsassa paṭipakkhabhūtatāya ca . Anekehi anatthehi anubaddhatāya, dosūpasaṭṭhatāya, upasaggo viya anadhivāsanārahatāya ca . Byādhijarāmaraṇehi ceva lābhālābhādīhi ca lokadhammehi pacalitatāya . Upakkamena ceva sarasena ca pabhaṅgupagamanasīlatāya . Sabbāvatthanipātitāya, thirabhāvassa ca abhāvatāya . Atāyanatāya ceva, alabbhaneyyakhematāya ca . Allīyituṃ anarahatāya, allīnānampi ca leṇakiccākāritāya . Nissitānaṃ bhayasārakattābhāvena . Yathāparikappitehi dhuvasubhasukhattabhāvehi rittatāya . Rittatāyeva tucchato appakattā vā, appakampi hi loke tucchanti vuccati. Sāmi-nivāsi-kāraka-vedakādhiṭṭhāyakavirahitatāya . Sayañca assāmikabhāvāditāya . Pavattidukkhatāya, dukkhassa ca ādīnavatāya atha vā ādīnaṃ vāti gacchati pavattatīti ādīnavo, kapaṇamanussassetaṃ adhivacanaṃ, khandhāpi ca kapaṇāyevāti ādīnavasadisatāya . Jarāya ceva maraṇena cāti dvedhā pariṇāmapakatitāya . Dubbalatāya, pheggu viya sukhabhañjanīyatāya ca . Aghahetutāya . Mittamukhasapatto viya vissāsaghātitāya . Vigatabhavatāya, vibhavasambhūtatāya ca . Āsavapadaṭṭhānatāya . Hetupaccayehi abhisaṅkhatatāya . Maccumārakilesamārānaṃ āmisabhūtatāya . Jāti-jarā-byādhimaraṇapakatitāya . Soka-parideva-upāyāsahetutāya . Taṇhādiṭṭhiduccaritasaṃkilesānaṃ visayadhammatāya ti evaṃ pabhedato vuttassa aniccādisammasanassa vasena sammasati.
如何呢?他(思惟)每一蕴:从非恒常性、有始终性;从生灭逼迫性、苦之事性;从依缘而存性、病之根性;从苦痛刺痛相应性、烦恼须跋流出性、以生老坏而肿胀成熟破裂性;从逼迫性、内刺性、难以拔除性;从应呵责性、带来衰损性、祸之事性;从产生不安性、疾病之所依性;从无自在性、不可控制性;从被病老死所破坏性;从带来众多灾难性;从带来未知的众多不利、一切横祸之事性;从一切怖畏之源性、与称为苦之止息的最上安稳相对立性;从被众多不利所缠缚性、为过失所侵袭性、如障碍般不应忍受性;从被病老死及得失等世间法所动摇性;从以努力及自然而趋向破坏性;从一切状态堕落性、坚固性之不存在性;从无庇护性、不可获得安全性;从不应依止性、即使依止者也不能作依止之事性;从对依止者无怖畏与归依性;从所想的常乐我净之空虚性;空虚即虚伪,或从微小性,因为世间微小者也被称为虚伪;从离开主人、居住者、作者、受者、支配者性;从自身即无主性等;从流转苦性、苦之过患性,或者说「过患」是「灾难去、行、流转」之义,这是对可怜人的称呼,诸蕴也如可怜者,故从类似过患性;从以老及死两种变易性;从脆弱性、如泡沫般易破坏乐性;从祸之因性;从如友面之敌般破坏信赖性;从离有性、从灭尽所生性;从漏之所依性;从被因缘所造作性;从为死魔、烦恼魔之饵性;从生老病死性;从愁悲恼之因性;从渴爱邪见恶行杂染之境法性——如此以分类方式所说的无常等思惟之方式而思惟。
Ettha hi aniccato, palokato, calato, pabhaṅguto, addhuvato, vipariṇāmadhammato, asārakato, vibhavato, saṅkhatato, maraṇadhammatoti ekekasmiṃ khandhe dasa dasa katvā paññāsa . Parato, rittato, tucchato, suññato, anattatoti ekekasmiṃ khandhe pañca pañca katvā pañcavīsati . Sesāni dukkhato, rogatotiādīni ekekasmiṃ khandhe pañcavīsati pañcavīsati katvā pañcavīsatisataṃ ti.
在此,从无常、从坏灭、从动摇、从破坏、从不坚固、从变易法、从无实、从灭尽、从有为、从死法,在每一蕴各十个,成五十。从他、从空虚、从虚伪、从空、从无我,在每一蕴各五个,成二十五。其余的从苦、从病等,在每一蕴各二十五个,成一百二十五。
Iccassa iminā dvisatabhedena aniccādisammasanena pañcakkhandhe sammasato taṃ nayavipassanāsaṅkhātaṃ aniccadukkhānattasammasanaṃ thiraṃ hoti. Idaṃ tāvettha pāḷinayānusārena sammasanārambhavidhānaṃ.
如此,当他以这二百种分类的无常等思惟来思惟五蕴时,那称为道观的无常苦无我思惟变得坚固。这是在此依巴利圣典方式的思惟开始方法。
Indriyatikkhakāraṇanavakakathā根利速作九法之论
§699
Yassa pana evaṃ nayavipassanāya yogaṃ karotopi nayavipassanā na sampajjati, tena ‘‘navahākārehi indriyāni tikkhāni bhavanti – uppannuppannānaṃ saṅkhārānaṃ khayameva passati, tattha ca sakkaccakiriyāya sampādeti, sātaccakiriyāya sampādeti, sappāyakiriyāya sampādeti, samādhissa ca nimittaggāhena, bojjhaṅgānañca anupavattanatāya, kāye ca jīvite ca anapekkhataṃ upaṭṭhāpeti, tattha ca abhibhuyya nekkhammena, antarā ca abyosānenā’’ti evaṃ vuttānaṃ navannaṃ ākārānaṃ vasena indriyāni tikkhāni katvā vuttanayena satta asappāyāni vajjetvā satta sappāyāni sevamānena kālena rūpaṃ sammasitabbaṃ, kālena arūpaṃ. Rūpaṃ sammasantena rūpassa nibbatti passitabbā.
然而,若如此修习道观而道观不成就者,他应以「诸根以九种方式变得锐利——他只见已生已生诸行的灭尽,于此以恭敬作而成就,以常作而成就,以适当作而成就,以定的取相,以诸觉支的随转,于身与命现起不顾念,于此以出离而克服,以中间不放弃」如是所说的九种方式使诸根锐利后,以所说的方式避开七种不适当而奉行七种适当,应时而观察色,应时而观察无色。观察色者应见色的生起。
Rūpanibbattipassanākārakathā色生起观察方法论
§700
Seyyathidaṃ – idaṃ rūpaṃ nāma kammādivasena catūhi kāraṇehi nibbattati. Tattha sabbesaṃ sattānaṃ rūpaṃ nibbattamānaṃ paṭhamaṃ kammato nibbattati. Paṭisandhikkhaṇeyeva hi gabbhaseyyakānaṃ tāva tisantativasena vatthu-kāya-bhāvadasakasaṅkhātāni tiṃsa rūpāni nibbattanti, tāni ca kho paṭisandhicittassa uppādakkhaṇeyeva. Yathā ca uppādakkhaṇe, tathā ṭhitikkhaṇepi bhaṅgakkhaṇepi.
即是说——此名为色者以业等为缘由四种原因而生起。于此,一切有情的色在生起时首先从业而生起。确实在结生刹那,胎生者首先以三相续为缘生起名为处十法、身十法、性十法的三十种色,而且那些确实在结生心的生起刹那。如在生起刹那,在住立刹那与灭坏刹那亦然。
Tattha rūpaṃ dandhanirodhaṃ garuparivatti, cittaṃ khippanirodhaṃ lahuparivatti. Tenāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.48). Rūpe dharanteyeva hi soḷasavāre bhavaṅgacittaṃ uppajjitvā nirujjhati. Cittassa uppādakkhaṇopi ṭhitikkhaṇopi bhaṅgakkhaṇopi ekasadisā. Rūpassa pana uppādabhaṅgakkhaṇāyeva lahukā, tehi sadisā. Ṭhitikkhaṇo pana mahā, yāva soḷasa cittāni uppajjitvā nirujjhanti, tāva vattati. Paṭisandhicittassa uppādakkhaṇe uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya dutiyaṃ bhavaṅgaṃ uppajjati. Tena saddhiṃ uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya tatiyaṃ bhavaṅgaṃ uppajjati. Iminā nayena yāvatāyukaṃ cittappavatti veditabbā. Āsannamaraṇassa pana ekameva ṭhānappattaṃ purejātaṃ vatthuṃ nissāya soḷasa cittāni uppajjanti.
于此,色是缓慢灭、重转起,心是快速灭、轻转起。因此说:「诸比库!我不见另非法品如此轻转起,诸比库!即如此心。」确实在色住立时,有分心生起十六次而灭去。心的生起刹那、住立刹那、灭坏刹那是相同的。然而色的生起刹那与灭坏刹那确实是轻快的,与它们相同。但住立刹那是大的,直到十六个心生起而灭去为止,它持续。依止在结生心的生起刹那生起、达到位置、前生的处,第二个有分生起。依止与它一起生起、达到位置、前生的处,第三个有分生起。以此方法应知尽寿的心相续。然而临近死亡者,依止一个达到位置、前生的处,十六个心生起。
Paṭisandhicittassa uppādakkhaṇe uppannaṃ rūpaṃ paṭisandhicittato uddhaṃ soḷasamena cittena saddhiṃ nirujjhati. Ṭhānakkhaṇe uppannaṃ sattarasamassa uppādakkhaṇena saddhiṃ nirujjhati. Bhaṅgakkhaṇe uppannaṃ sattarasamassa ṭhānakkhaṇaṃ patvā nirujjhati. Yāva pavatti nāma atthi, evameva pavattati. Opapātikānampi sattasantativasena sattati rūpāni evameva pavattanti.
在结生心的生起刹那生起的色,与结生心之后的第十六个心一起灭去。在住立刹那生起的,与第十七个的生起刹那一起灭去。在灭坏刹那生起的,达到第十七个的住立刹那而灭去。只要有三十二相续,就如此相续。化生者的七十种色以七相续为缘亦如此相续。
§701
Tattha kammaṃ, kammasamuṭṭhānaṃ, kammapaccayaṃ, kammapaccayacittasamuṭṭhānaṃ, kammapaccayaāhārasamuṭṭhānaṃ, kammapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. Tattha nāma kusalākusalacetanā. nāma vipākakkhandhā ca, cakkhudasakādi samasattatirūpañca. nāma tadeva, kammaṃ hi kammasamuṭṭhānassa upatthambhakapaccayopi hoti. nāma vipākacittasamuṭṭhānaṃ rūpaṃ. nāma kammasamuṭṭhānarūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā ṭhānaṃ patvā aññanti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. nāma kammajatejodhātu ṭhānappattā utusamuṭṭhānaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi utu aññaṃ ojaṭṭhamakanti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. Evaṃ tāva passitabbā.
于此,应知此区别:业、业等起、业缘、业缘心等起、业缘食等起、业缘时节等起。于此,业名为善不善思。业等起名为异熟诸蕴,以及眼十法等共七十种色。业缘名为同样那个,因为业对业等起也是支持缘。业缘心等起名为异熟心等起的色。业缘食等起名为在业等起诸色中达到位置的食素生起另一个食素八法聚,于此食素也达到位置而生起另一个,如此成就四次或五次相续。业缘时节等起名为业生的火界达到位置而生起时节等起的食素八法聚,于此时节也生起另一个食素八法聚,如此成就四次或五次相续。首先应如此见。
§702
Cittajesupi cittaṃ, cittasamuṭṭhānaṃ, cittapaccayaṃ, cittapaccayaāhārasamuṭṭhānaṃ, cittapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. Tattha nāma ekūnanavuticittāni.
于心生者亦应知此区别:心、心等起、心缘、心缘食等起、心缘时节等起。于此,心名为八十九种心。
Tesu dvattiṃsa cittāni, chabbīsekūnavīsati;
于彼等中,三十二种心,二十六种少于二十种;
Soḷasa rūpiriyāpathaviññattijanakā matā.
十六种被认为是色界道表业生起者。
Kāmāvacarato hi aṭṭha kusalāni, dvādasākusalāni, manodhātuvajjā dasa kiriyā, kusalakiriyato dve abhiññācittānīti dvattiṃsa cittāni rūpaṃ, iriyāpathaṃ, viññattiñca janenti. Vipākavajjāni sesadasarūpāvacarāni, aṭṭha arūpāvacarāni, aṭṭha lokuttaracittānīti chabbīsati cittāni rūpaṃ, iriyāpathañca janayanti, na viññattiṃ. Kāmāvacare dasa bhavaṅgacittāni, rūpāvacare pañca, tisso manodhātuyo, ekā vipākāhetukamanoviññāṇadhātusomanassasahagatāti ekūnavīsati cittāni rūpameva janayanti, na iriyāpathaṃ, na viññattiṃ. Dvepañcaviññāṇāni, sabbasattānaṃ paṭisandhicittaṃ, khīṇāsavānaṃ cuticittaṃ, cattāri āruppavipākānīti soḷasa cittāni neva rūpaṃ janayanti, na iriyāpathaṃ, na viññattiṃ. Yāni cettha rūpaṃ janenti, tāni na ṭhitikkhaṇe, bhaṅgakkhaṇe vā, tadā hi cittaṃ dubbalaṃ hoti. Uppādakkhaṇe pana balavaṃ, tasmā taṃ tadā purejātaṃ vatthuṃ nissāya rūpaṃ samuṭṭhāpeti.
因为从欲界有八善心、十二不善心、除意界外的十唯作心、从善与唯作有二神通心,如此三十二心生起色、威仪路、表。除果报外的其余十色界心、八无色界心、八出世间心,如此二十六心生起色、威仪路,不生起表。在欲界有十有分心、在色界有五、三意界、一果报无因意识界与悦俱,如此十九心只生起色,不生起威仪路、不生起表。二五识、一切有情的结生心、漏尽者的死心、四无色果报,如此十六心既不生起色、不生起威仪路、也不生起表。在此当中,凡生起色者,不在住时、灭时,因为那时心是弱的。但在生时是强的,因此那时依靠前生的所依而生起色。
nāma tayo arūpino khandhā, ‘‘saddanavakaṃ, kāyaviññatti, vacīviññatti, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatī’’ti sattarasavidhaṃ rūpañca. nāma ‘‘pacchājātā cittacetasikā dhammā purejātassa imassa kāyassā’’ti (paṭṭhā. 1.1.11) evaṃ vuttaṃ catusamuṭṭhānarūpaṃ. nāma cittasamuṭṭhānarūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, evaṃ dve tisso pavattiyo ghaṭeti. nāma cittasamuṭṭhāno utu ṭhānappatto aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, evaṃ dve tisso pavattiyo ghaṭeti. Evaṃ passitabbā.
名是三无色蕴,「声九法、身表、语表、空界、轻快性、柔软性、适业性、增长、相续」如此十七种色。名是如所说「后生的心心所法对前生的此身」的四等起色。名是在心等起色中达到位置的食素生起另一食八法聚,如此成就二三转起。名是心等起的时节达到位置后生起另一食八法聚,如此成就二三转起。应如此见。
§703
Āhārajesupi āhāro, āhārasamuṭṭhānaṃ, āhārapaccayaṃ, āhārapaccayaāhārasamuṭṭhānaṃ, āhārapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. Tattha nāma kabaḷīkāro āhāro. nāma upādiṇṇaṃ kammajarūpaṃ paccayaṃ labhitvā tattha patiṭṭhāya ṭhānappattāya ojāya samuṭṭhāpitaṃ ojaṭṭhamakaṃ, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatīti cuddasavidhaṃ rūpaṃ. nāma ‘‘kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo’’ti (paṭṭhā. 1.1.15) evaṃ vuttaṃ catusamuṭṭhānarūpaṃ. nāma āhārasamuṭṭhānesu rūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā aññanti evaṃ dasadvādasavāre pavattiṃ ghaṭeti. Ekadivasaṃ paribhuttāhāro sattāhampi upatthambheti. Dibbā pana ojā ekamāsaṃ dvemāsampi upatthambheti. Mātarā paribhuttāhāropi dārakassa sarīraṃ pharitvā rūpaṃ samuṭṭhāpeti. Sarīre makkhitāhāropi rūpaṃ samuṭṭhāpeti. Kammajāhāro upādiṇṇakāhāro nāma. Sopi ṭhānappatto rūpaṃ samuṭṭhāpeti, tatrāpi ojā aññaṃ samuṭṭhāpetīti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. nāma āhārasamuṭṭhānā tejodhātu ṭhānappattā utusamuṭṭhānaṃ ojaṭṭhamakaṃ samuṭṭhāpeti. Tatrāyaṃ āhāro āhārasamuṭṭhānānaṃ janako hutvā paccayo hoti, sesānaṃ nissayāhāraatthiavigatavasenāti evaṃ passitabbā.
在食生中也应知此区分:食、食等起、食缘、食缘食等起、食缘时节等起。在此,名是段食。名是取得所摄受的业生色为缘后,依靠那里达到位置的食素所生起的食八法聚、空界、轻快性、柔软性、适业性、增长、相续,如此十四种色。名是如所说「段食以食缘为此身之缘」的四等起色。名是在食等起诸色中达到位置的食素生起另一食八法聚,在那里食素又生起另一,如此成就十或十二次转起。一日所食之食甚至支持七日。但天的食素甚至支持一月、二月。母亲所食之食也遍满婴儿的身体而生起色。涂抹在身体上的食也生起色。业生食、所摄受食名为。它也达到位置后生起色,在那里食素又生起另一,如此成就四或五次转起。名是食等起的火界达到位置后生起时节等起的食八法聚。在此,此食成为食等起诸色的生因而为缘,对其余者以所依、食、有、不离之方式。应如此见。
§704
Utujesupi utu, utusamuṭṭhānaṃ, utupaccayaṃ, utupaccayautusamuṭṭhānaṃ, utupaccayaāhārasamuṭṭhānanti esa vibhāgo veditabbo. Tattha nāma catusamuṭṭhānā tejodhātu, uṇhautu sītautūti evaṃ panesa duvidho hoti. nāma catusamuṭṭhāno utu upādiṇṇakaṃ paccayaṃ labhitvā ṭhānappatto sarīre rūpaṃ samuṭṭhāpeti. Taṃ saddanavakaṃ, ākāsadhātu , lahutā, mudutā, kammaññatā, upacayo, santatīti pannarasavidhaṃ hoti. nāma utu catusamuṭṭhānikarūpānaṃ pavattiyā ca vināsassa ca paccayo hoti. nāma utusamuṭṭhānā tejodhātu ṭhānappattā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi utu aññanti evaṃ dīghampi addhānaṃ anupādiṇṇapakkhe ṭhatvāpi utusamuṭṭhānaṃ pavattatiyeva. nāma utusamuṭṭhānā ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā aññanti evaṃ dasadvādasavāre pavattiṃ ghaṭeti. Tatrāyaṃ utu utusamuṭṭhānānaṃ janako hutvā paccayo hoti, sesānaṃ nissayaatthiavigatavasenāti evaṃ passitabbā. Evañhi rūpassa nibbattiṃ passanto kālena rūpaṃ sammasati nāma.
在时节生中也应知此区分:时节、时节等起、时节缘、时节缘时节等起、时节缘食等起。在此,名是四等起的火界,热时节、冷时节,如此这是二种。名是四等起的时节取得所摄受者为缘后达到位置,在身体中生起色。那是声九法、空界、轻快性、柔软性、适业性、增长、相续,如此十五种。名是时节对四等起色的转起与坏灭为缘。名是时节等起的火界达到位置后生起另一食八法聚,在那里时节又生起另一,如此即使在非摄受方面住立长久时间,时节等起也只是转起。名是时节等起的达到位置的食素生起另一食八法聚,在那里食素又生起另一,如此成就十或十二次转起。在此,此时节成为时节等起诸色的生因而为缘,对其余者以所依、有、不离之方式。应如此见。如此见色的生起者,以时而如理作意色,名为。
Arūpanibbattipassanākārakathā无色生起观行相之论
§705
Yathā ca rūpaṃ sammasantena rūpassa, evaṃ arūpaṃ sammasantenapi arūpassa nibbatti passitabbā. Sā ca kho ekāsīti lokiyacittuppādavaseneva.
如如理作意色者对色,如此如理作意无色者也应见无色的生起。而那确实以八十一世间心生之方式。
Seyyathidaṃ – idañhi arūpaṃ nāma purimabhave āyūhitakammavasena paṭisandhiyaṃ tāva ekūnavīsaticittuppādappabhedaṃ nibbattati. Nibbattanākāro panassa paṭiccasamuppādaniddese vuttanayeneva veditabbo. Tadeva paṭisandhicittassa anantaracittato paṭṭhāya bhavaṅgavasena, āyupariyosāne cutivasena. Yaṃ tattha kāmāvacaraṃ, taṃ chasu dvāresu balavārammaṇe tadārammaṇavasena.
即如此:因为此无色名为以前有所积集的业之方式,首先在结生时以十九心生之差别而生起。但其生起的方式应以缘起的分别论中所说的方法而知。从那结生心的无间心开始,以有分之方式,在寿命终了时以死之方式。在此当中,凡是欲界者,那在六门中以强所缘,以彼所缘之方式。
Pavatte pana asambhinnattā cakkhussa āpāthagatattā rūpānaṃ ālokasannissitaṃ manasikārahetukaṃ cakkhuviññāṇaṃ nibbattati saddhiṃ sampayuttadhammehi. Cakkhupasādassa hi ṭhitikkhaṇe ṭhitippattameva rūpaṃ cakkhuṃ ghaṭṭeti. Tasmiṃ ghaṭṭite dvikkhattuṃ bhavaṅgaṃ uppajjitvā nirujjhati. Tato tasmiṃyeva ārammaṇe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjati. Tadanantaraṃ tadeva rūpaṃ passamānaṃ kusalavipākaṃ akusalavipākaṃ vā cakkhuviññāṇaṃ. Tato tadeva rūpaṃ sampaṭicchamānā vipākamanodhātu. Tato tadeva rūpaṃ santīrayamānā vipākāhetukamanoviññāṇadhātu. Tato tadeva rūpaṃ vavatthāpayamānā kiriyāhetukamanoviññāṇadhātu upekkhāsahagatā . Tato paraṃ kāmāvacarakusalākusalakiriyacittesu ekaṃ vā upekkhāsahagatāhetukaṃ cittaṃ pañca satta vā javanāni. Tato kāmāvacarasattānaṃ ekādasasu tadārammaṇacittesu javanānurūpaṃ yaṃkiñci tadārammaṇanti. Esa nayo sesadvāresupi. Manodvāre pana mahaggatacittānipi uppajjantīti. Evaṃ chasu dvāresu passitabbā. Evañhi arūpassa nibbattiṃ passanto kālena arūpaṃ sammasati nāma.
但在转起时,因为不断绝、因为色进入眼的范围,依止光、以作意为因的眼识与相应法一起生起。因为在眼净色的住时,达到住的色本身触击眼。在那被触击时,有分二次生起后灭去。然后在那同一所缘,唯作意界完成转向作用而生起。紧接着那,见那同一色的善果报或不善果报的眼识。然后领受那同一色的果报意界。然后推度那同一色的果报无因意识界。然后确定那同一色的唯作有因意识界与舍俱。其后在欲界善不善唯作心中,一舍俱有因心或五或七速行。然后对欲界有情,在十一彼所缘心中,随顺速行的任何彼所缘。此方法在其余诸门也是。但在意门,广大心也生起。应在六门中如此见。如此见无色的生起者,以时而如理作意无色,名为。
Evaṃ kālena rūpaṃ kālena arūpaṃ sammasitvāpi tilakkhaṇaṃ āropetvā anukkamena paṭipajjamāno eko paññābhāvanaṃ sampādeti.
如此以时而如理作意色、以时而如理作意无色后,也施设三相,依次第而行道者,一人成就慧的修习。
Rūpasattakasammasanakathā色七法观察论
§706
Aparo rūpasattakaarūpasattakavasena tilakkhaṇaṃ āropetvā saṅkhāre sammasati. Tattha ādānanikkhepanato, vayovuḍḍhatthaṅgamato, āhāramayato, utumayato, kammajato, cittasamuṭṭhānato, dhammatārūpatoti imehi ākārehi āropetvā sammasanto rūpasattakavasena āropetvā sammasati nāma. Tenāhu porāṇā –
另一位比库依色七法与非色七法而安立三相后,如理作意诸行。其中,依取与舍、年龄增长衰退、由食所成、由时节所成、由业所生、由心等起、法性色这些行相而安立后如理作意,名为依色七法而安立后如理作意。因此古师们说——
‘‘Ādānanikkhepanato, vayovuḍḍhatthagāmito;
「依取与舍,依年龄增长衰退;
Āhārato ca ututo, kammato cāpi cittato;
依食与时节,依业及依心;
Dhammatārūpato satta, vitthārena vipassatī’’ti.
依法性色七法,详细地观。」
Tattha nti paṭisandhi. nti cuti. Iti yogāvacaro imehi ekaṃ vassasataṃ paricchinditvā saṅkhāresu tilakkhaṇaṃ āropeti. Kathaṃ? Etthantare sabbe saṅkhārā aniccā. Kasmā? Uppādavayavattito, vipariṇāmato, tāvakālikato, niccapaṭikkhepato ca. Yasmā pana uppannā saṅkhārā ṭhitiṃ pāpuṇanti, ṭhitiyaṃ jarāya kilamanti, jaraṃ patvā avassaṃ bhijjanti, tasmā abhiṇhasampaṭipīḷanato, dukkhamato dukkhavatthuto, sukhapaṭikkhepato ca dukkhā. Yasmā ca ‘‘uppannā saṅkhārā ṭhitiṃ mā pāpuṇantu, ṭhānappattā mā jīrantu, jarappattā mā bhijjantū’’ti imesu tīsu ṭhānesu kassaci vasavattibhāvo natthi, suññā tena vasavattanākārena, tasmā suññato, assāmikato, avasavattito, attapaṭikkhepato ca anattāti.
其中,「取」是结生。「舍」是死亡。如此,瑜伽行者以这些限定一百年后,于诸行安立三相。如何?在此期间,一切诸行是无常。为何?因为生灭转起、因为变易、因为暂时性、因为否定常。然而,因为已生的诸行达到住,在住时被老所逼恼,达到老后必定破坏,因此,因为恒常逼迫、因为苦性、因为苦之事、因为否定乐,故是苦。又因为在「已生的诸行不要达到住,已达住者不要老,已达老者不要破坏」这三处,任何人都没有自在力,以那自在力的行相而空,因此,因为空性、因为无主性、因为无自在性、因为否定我,故是无我。
§707
Evaṃ ādānanikkhepanavasena vassasataparicchinne rūpe tilakkhaṇaṃ āropetvā tato paraṃ āropeti. Tattha nāma vayavasena vuḍḍhassa vaḍḍhitassa rūpassa atthaṅgamo. Tassa vasena tilakkhaṇaṃ āropetīti attho.
如此,依取与舍而限定百年的色,安立三相后,从此之后再安立。其中,「年龄增长衰退」名为已增长、已成长之色的衰退。依其而安立三相,这是意思。
Kathaṃ? So tameva vassasataṃ paṭhamavayena majjhimavayena pacchimavayenāti tīhi vayehi paricchindati. Tattha ādito tettiṃsa vassāni paṭhamavayo nāma. Tato catuttiṃsa majjhimavayo nāma. Tato tettiṃsa pacchimavayo nāmāti. Iti imehi tīhi vayehi paricchinditvā, ‘‘paṭhamavaye pavattaṃ rūpaṃ majjhimavayaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Majjhimavaye pavattarūpampi pacchimavayaṃ appatvā tattheva nirujjhati, tasmā tampi aniccaṃ dukkhamanattā. Pacchimavaye tettiṃsa vassāni pavattarūpampi maraṇato paraṃ gamanasamatthaṃ nāma natthi, tasmā tampi aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti.
如何?他以初年龄、中年龄、后年龄这三个年龄限定那同一百年。其中,从开始三十三年名为初年龄。从此三十四年名为中年龄。从此三十三年名为后年龄。如此,以这三个年龄限定后,「在初年龄转起的色,未达中年龄即在彼处灭尽,因此它是无常。凡无常者,彼是苦。凡苦者,彼是无我。在中年龄转起的色,未达后年龄即在彼处灭尽,因此它也是无常、苦、无我。在后年龄三十三年转起的色,从死亡之后没有能够前往,因此它也是无常、苦、无我」,如此安立三相。
§708
Evaṃ vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna ‘‘mandadasakaṃ, khiḍḍādasakaṃ, vaṇṇadasakaṃ, baladasakaṃ, paññādasakaṃ, hānidasakaṃ, pabbhāradasakaṃ, vaṅkadasakaṃ, momūhadasakaṃ, sayanadasaka’’nti imesaṃ vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropeti.
如此,依年龄增长衰退而安立三相后,再依「婴儿十年、游戏十年、美貌十年、力量十年、智慧十年、衰退十年、驼背十年、弯曲十年、愚痴十年、卧床十年」这些年龄增长衰退而安立三相。
Tattha dasakesu tāva vassasatajīvino puggalassa paṭhamāni dasa vassāni nāma, tadā hi so mando hoti capalo kumārako. Tato parāni dasa nāma, tadā hi so khiḍḍāratibahulo hoti. Tato parāni dasa nāma, tadā hissa vaṇṇāyatanaṃ vepullaṃ pāpuṇāti. Tato parāni dasa nāma, tadā hissa balañca thāmo ca vepullaṃ pāpuṇāti. Tato parāni dasa nāma, tadā hissa paññā suppatiṭṭhitā hoti, pakatiyā kira dubbalapaññassāpi tasmiṃ kāle appamattakā paññā uppajjatiyeva. Tato parāni dasa nāma, tadā hissa khiḍḍārativaṇṇabalapaññā parihāyanti. Tato parāni dasa nāma, tadā hissa attabhāvo purato pabbhāro hoti. Tato parāni dasa nāma, tadā hissa attabhāvo naṅgalakoṭi viya vaṅko hoti. Tato parāni dasa nāma. Tadā hi so momūho hoti, kataṃ kataṃ pamussati. Tato parāni dasa nāma, vassasatiko hi sayanabahulova hoti.
在此,首先就十年而言,寿命百岁之人的最初十年,那时他是愚钝的、轻躁的、幼童。从那之后的十年,那时他多乐于游戏。从那之后的十年,那时他的色处达到圆满。从那之后的十年,那时他的力与势达到圆满。从那之后的十年,那时他的慧善安立,据说天生慧弱者在那时也会生起些许慧。从那之后的十年,那时他的游戏乐、色、力、慧衰退。从那之后的十年,那时他的身体向前弯曲。从那之后的十年,那时他的身体如犁柄般弯曲。从那之后的十年,那时他愚痴,所作之事遗忘。从那之后的十年,百岁者多卧床。
Tatrāyaṃ yogī etesaṃ dasakānaṃ vasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetuṃ iti paṭisañcikkhati – ‘‘paṭhamadasake pavattarūpaṃ dutiyadasakaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā. Dutiyadasake…pe… navamadasake pavattarūpaṃ dasamadasakaṃ appatvā tattheva nirujjhati. Dasamadasake pavattarūpaṃ punabbhavaṃ appatvā idheva nirujjhati, tasmā tampi aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti.
在此,这位瑜伽者以这些十年为依,为了从年龄增长衰老施设三相,如此省察:「在第一个十年转起的色,未达第二个十年即在那里灭尽,因此那是无常、苦、无我。在第二个十年……乃至……在第九个十年转起的色,未达第十个十年即在那里灭尽。在第十个十年转起的色,未达再生即在此处灭尽,因此那也是无常、苦、无我」,如此施设三相。
§709
Evaṃ dasakavasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna tadeva vassasataṃ pañcapañcavassavasena vīsatikoṭṭhāse katvā vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropeti. Kathaṃ? So hi iti paṭisañcikkhati – ‘‘paṭhame vassapañcake pavattarūpaṃ dutiyaṃ vassapañcakaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā. Dutiye vassapañcake pavattarūpaṃ tatiyaṃ…pe… ekūnavīsatime vassapañcake pavattarūpaṃ vīsatimaṃ vassapañcakaṃ appatvā tattheva nirujjhati. Vīsatime vassapañcake pavattarūpaṃ maraṇato paraṃ gamanasamatthaṃ nāma natthi, tasmā tampi aniccaṃ dukkhamanattā’’ti.
如此以十年为依从年龄增长衰老施设三相后,再将同样的百年以五五年为依作成二十部分,从年龄增长衰老施设三相。如何?他如此省察:「在第一个五年转起的色,未达第二个五年即在那里灭尽,因此那是无常、苦、无我。在第二个五年转起的色,第三个……乃至……在第十九个五年转起的色,未达第二十个五年即在那里灭尽。在第二十个五年转起的色,死后没有能够前往之处,因此那也是无常、苦、无我」。
Evaṃ vīsatikoṭṭhāsavasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna pañcavīsati koṭṭhāse katvā catunnaṃ catunnaṃ vassānaṃ vasena āropeti. Tato tettiṃsa koṭṭhāse katvā tiṇṇaṃ tiṇṇaṃ vassānaṃ vasena, paññāsa koṭṭhāse katvā dvinnaṃ dvinnaṃ vassānaṃ vasena, sataṃ koṭṭhāse katvā ekekavassavasena. Tato ekaṃ vassaṃ tayo koṭṭhāse katvā vassānahemantagimhesu tīsu utūsu ekekautuvasena tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti.
如此以二十部分为依从年龄增长衰老施设三相后,再作成二十五部分,以四四年为依施设。然后作成三十三部分,以三三年为依,作成五十部分,以二二年为依,作成一百部分,以一一年为依。然后将一年作成三部分,在雨季、冬季、夏季三季中,以一一季为依,对那年龄增长衰老之色施设三相。
Kathaṃ? catumāsaṃ pavattarūpaṃ hemantaṃ appatvā tattheva niruddhaṃ. pavattarūpaṃ gimhaṃ appatvā tattheva niruddhaṃ. pavattarūpaṃ puna vassānaṃ appatvā tattheva niruddhaṃ, tasmā taṃ aniccaṃ dukkhamanattā’’ti. Evaṃ āropetvā puna ekaṃ vassaṃ cha koṭṭhāse katvā – dvemāsaṃ pavattarūpaṃ saradaṃ appatvā tattheva niruddhaṃ. pavattarūpaṃ hemantaṃ. pavattarūpaṃ sisiraṃ. pavattarūpaṃ vasantaṃ. pavattarūpaṃ gimhaṃ. pavattarūpaṃ puna vassānaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā’’ti evaṃ tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti.
如何?「四个月转起的色,未达冬季即在那里灭尽。冬季转起的色,未达夏季即在那里灭尽。夏季转起的色,未达再次雨季即在那里灭尽,因此那是无常、苦、无我」。如此施设后,再将一年作成六部分:「两个月转起的色,未达秋季即在那里灭尽。秋季转起的色,冬季。冬季转起的色,凉季。凉季转起的色,春季。春季转起的色,夏季。夏季转起的色,未达再次雨季即在那里灭尽,因此是无常、苦、无我」,如此对那年龄增长衰老之色施设三相。
Evaṃ āropetvā tato kāḷajuṇhavasena – ‘‘kāḷe pavattarūpaṃ juṇhaṃ appatvā. Juṇhe pavattarūpaṃ kāḷaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti. Tato rattindivavasena – ‘‘rattiṃ pavattarūpaṃ divasaṃ appatvā tattheva niruddhaṃ. Divasaṃ pavattarūpampi rattiṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti. Tato tadeva rattindivaṃ pubbaṇhādivasena cha koṭṭhāse katvā – ‘‘pubbaṇhe pavattarūpaṃ majjhanhaṃ appatvā. Majjhanhe pavattarūpaṃ sāyanhaṃ. Sāyanhe pavattarūpaṃ paṭhamayāmaṃ. Paṭhamayāme pavattarūpaṃ majjhimayāmaṃ. Majjhimayāme pavattarūpaṃ pacchimayāmaṃ appatvā tattheva niruddhaṃ. Pacchimayāme pavattarūpaṃ puna pubbaṇhaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti.
如此施设后,然后以黑分白分为依:「黑分转起的色,未达白分。白分转起的色,未达黑分即在那里灭尽,因此是无常、苦、无我」,施设三相。然后以夜日为依:「夜间转起的色,未达日间即在那里灭尽。日间转起的色,未达夜间即在那里灭尽,因此是无常、苦、无我」,施设三相。然后将同样的夜日以上午等为依作成六部分:「上午转起的色,未达中午。中午转起的色,傍晚。傍晚转起的色,初夜。初夜转起的色,中夜。中夜转起的色,未达后夜即在那里灭尽。后夜转起的色,未达再次上午即在那里灭尽,因此是无常、苦、无我」,施设三相。
§710
Evaṃ āropetvā puna tasmiṃyeva rūpe abhikkamapaṭikkamaālokanavilokanasamiñjanapasāraṇavasena – ‘‘abhikkame pavattarūpaṃ paṭikkamaṃ appatvā tattheva nirujjhati. Paṭikkame pavattarūpaṃ ālokanaṃ. Ālokane pavattarūpaṃ vilokanaṃ. Vilokane pavattarūpaṃ samiñjanaṃ. Samiñjane pavattarūpaṃ pasāraṇaṃ appatvā tattheva nirujjhati. Tasmā aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti.
如此施设后,再对同样的色,以前进、后退、前视、旁视、屈曲、伸展为依:「前进时转起的色,未达后退即在那里灭尽。后退时转起的色,前视。前视时转起的色,旁视。旁视时转起的色,屈曲。屈曲时转起的色,未达伸展即在那里灭尽。因此是无常、苦、无我」,施设三相。
Tato ekapadavāraṃ uddharaṇa atiharaṇavītiharaṇavossajjanasannikkhepanasannirumbhanavasena cha koṭṭhāse karoti.
然后,以一足之门,以提起、跨越、移动、放下、安置、停住为依,作成六部分。
Tattha nāma pādassa bhūmito ukkhipanaṃ. nāma purato haraṇaṃ. nāma khāṇukaṇṭakadīghajātiādīsu kiñcideva disvā ito cito ca pādasañcāraṇaṃ. nāma pādassa heṭṭhā oropanaṃ. nāma pathavītale ṭhapanaṃ. nāma puna pāduddharaṇakāle pādassa pathaviyā saddhiṃ abhinippīḷanaṃ. Tattha uddharaṇe pathavīdhātu āpodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. Tathā atiharaṇavītiharaṇesu. Vossajjane tejodhātu vāyodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. Tathā sannikkhepanasannirumbhanesu. Evaṃ cha koṭṭhāse katvā tesaṃ vasena tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti.
于此,名为从地面举起足。名为向前移动。名为见到树桩、荆棘、长草等任何事物后,足从此处移到彼处。名为将足向下放。名为放置于地面。名为再次举足时,足与地面的压迫。于此,在举起时,地界与水界这两界是微弱的、软弱的,其余两界是强盛的、有力的。同样在向前移动与移过时。在放下时,火界与风界这两界是微弱的、软弱的,其余两界是强盛的、有力的。同样在放置与压迫时。如此作六部分,依它们的方式,于彼增长、老、住、灭的色中安立三相。
Kathaṃ? So iti paṭisañcikkhati – ‘‘yā uddharaṇe pavattā dhātuyo, yāni ca tadupādāyarūpāni, sabbe te dhammā atiharaṇaṃ appatvā ettheva nirujjhanti, tasmā aniccā dukkhā anattā. Tathā atiharaṇe pavattā vītiharaṇaṃ. Vītiharaṇe pavattā vossajjanaṃ. Vossajjane pavattā sannikkhepanaṃ. Sannikkhepane pavattā sannirumbhanaṃ appatvā ettheva nirujjhanti. Iti tattha tattha uppannā itaraṃ itaraṃ koṭṭhāsaṃ appatvā tattha tattheva pabbaṃ pabbaṃ sandhi sandhi odhi odhi hutvā tattakapāle pakkhittatilā viya taṭataṭāyantā saṅkhārā bhijjanti. Tasmā aniccā dukkhā anattā’’ti. Tassevaṃ pabbapabbagate saṅkhāre vipassato rūpasammasanaṃ sukhumaṃ hoti.
如何?他如此省察:「在举起时生起的诸界,以及依那些而有的诸色,所有这些法在未到达向前移动时,就在此处灭去,因此是无常、苦、无我。同样,在向前移动时生起的,未到达移过。在移过时生起的,未到达放下。在放下时生起的,未到达放置。在放置时生起的,未到达压迫就在此处灭去。如此,在各处生起的,未到达其他其他部分,就在各处成为节节、关节关节、节节,如同投入热锅中的芝麻一般,诸行破裂作声。因此是无常、苦、无我。」对他如此观照节节而行的诸行,色的遍知是微细的。
§711
Sukhumatte ca panassa idaṃ opammaṃ. Eko kira dārutiṇukkādīsu kataparicayo adiṭṭhapubbapadīpo paccantavāsiko nagaramāgamma antarāpaṇe jalamānaṃ padīpaṃ disvā ekaṃ purisaṃ pucchi ambho ‘‘kiṃ nāmetaṃ evaṃ manāpa’’nti? Tamenaṃ so āha ‘‘kimettha manāpaṃ, padīpo nāmesa telakkhayena vaṭṭikkhayena ca gatamaggopissa na paññāyissatī’’ti. Tamañño evamāha ‘‘idaṃ oḷārikaṃ, imissā hi vaṭṭiyā anupubbena ḍayhamānāya tatiyabhāge tatiyabhāge jālā itarītaraṃ padesaṃ appatvāva nirujjhissatī’’ti. Tamañño evamāha ‘‘idampi oḷārikaṃ, imissā hi aṅgulaṅgulantare aḍḍhaṅgulaḍḍhaṅgulantare tantumhi tantumhi aṃsumhi aṃsumhi jālā itarītaraṃ aṃsuṃ appatvāva nirujjhissati. Aṃsuṃ pana muñcitvā na sakkā jālaṃ paññāpetu’’nti.
关于微细性,有此譬喻。据说,某位熟悉木柴、草等,从未见过灯的边地居民,来到城市,在市场中见到燃烧的灯,问一人:「尊者,这如此可爱的是什么?」那人对他说:「这有何可爱?这名为灯,随着油的耗尽、灯芯的耗尽,它的去处将不可知。」另一人如此说:「这是粗的,因为这灯芯逐渐燃烧时,在第三部分、第三部分,火焰未到达其他其他处就会灭去。」另一人如此说:「这也是粗的,因为在指指之间、半指半指之间、丝丝之间、光线光线之间,火焰未到达其他其他光线就会灭去。但离开光线,不能施设火焰。」
Tattha ‘‘telakkhayena vaṭṭikkhayena ca padīpassa gatamaggopi na paññāyissatī’’ti purisassa ñāṇaṃ viya yogino ādānanikkhepanato vassasatena paricchinnarūpe tilakkhaṇāropanaṃ. ‘‘Vaṭṭiyā tatiyabhāge tatiyabhāge jālā itarītaraṃ padesaṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino vassasatassa tatiyakoṭṭhāsaparicchinne vayovuḍḍhatthaṅgamarūpe tilakkhaṇāropanaṃ. ‘‘Aṅgulaṅgulantare jālā itarītaraṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino dasavassa pañcavassa catuvassa tivassa dvivassa ekavassa paricchinne rūpe tilakkhaṇāropanaṃ. ‘‘Aḍḍhaṅgulaḍḍhaṅgulantare jālā itarītaraṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino ekekautuvasena ekaṃ vassaṃ tidhā, chadhā ca vibhajitvā catumāsa-dvimāsaparicchinne rūpe tilakkhaṇāropanaṃ. ‘‘Tantumhi tantumhi jālā itarītaraṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino kāḷajuṇhavasena, rattindivavasena, ekarattindivaṃ cha koṭṭhāse katvā pubbaṇhādivasena ca paricchinne rūpe tilakkhaṇāropanaṃ. ‘‘Aṃsumhi aṃsumhi jālā itarītaraṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino abhikkamādivasena ceva uddharaṇādīsu ca ekekakoṭṭhāsavasena paricchinne rūpe tilakkhaṇāropananti.
于此,如同「随着油的耗尽、灯芯的耗尽,灯的去处将不可知」之人的智,瑜伽者从取放以百年限定的色中安立三相。如同「在灯芯的第三部分、第三部分,火焰未到达其他其他处就会灭去」之人的智,瑜伽者在以百年的第三部分限定的增长、老、住、灭的色中安立三相。如同「在指指之间,火焰未到达其他其他就会灭去」之人的智,瑜伽者在以十年、五年、四年、三年、二年、一年限定的色中安立三相。如同「在半指半指之间,火焰未到达其他其他就会灭去」之人的智,瑜伽者依每个季节将一年分为三、分为六,在以四月、二月限定的色中安立三相。如同「在丝丝之间,火焰未到达其他其他就会灭去」之人的智,瑜伽者依黑分白分、依昼夜、将一昼夜作六部分,依上午等限定的色中安立三相。如同「在光线光线之间,火焰未到达其他其他就会灭去」之人的智,瑜伽者依前进等以及在举起等中依每一部分限定的色中安立三相。
§712
So evaṃ nānākārehi vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropetvā puna tadeva rūpaṃ visaṅkharitvā āhāramayādivasena cattāro koṭṭhāse katvā ekekakoṭṭhāse tilakkhaṇaṃ āropeti. Tatrāssa chātasuhitavasena pākaṭaṃ hoti. Chātakāle samuṭṭhitaṃ rūpaṃ hi jhattaṃ hoti kilantaṃ, jhāmakhāṇuko viya, aṅgārapacchiyaṃ nilīnakāko viya ca dubbaṇṇaṃ dussaṇṭhitaṃ. Suhitakāle samuṭṭhitaṃ dhātaṃ pīṇitaṃ mudu siniddhaṃ phassavantaṃ hoti. So taṃ pariggahetvā ‘‘chātakāle pavattarūpaṃ suhitakālaṃ appatvā ettheva nirujjhati. Suhitakāle samuṭṭhitampi chātakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti evaṃ tattha tilakkhaṇaṃ āropeti.
他如此以种种方式在增长、老、住、灭的色中安立三相后,再次分析那色,依食生等作四部分,在每一部分中安立三相。于此,依饥饱对他是明显的。因为在饥饿时生起的色是疲乏的、疲倦的,如同枯树桩,如同藏在炭火堆中的乌鸦一般,是丑陋的、不端正的。在饱足时生起的是坚固的、充满的、柔软的、润泽的、可触的。他把握那个后:「在饥饿时生起的色,未到达饱足时就在此处灭去。在饱足时生起的,未到达饥饿时就在此处灭去,因此它是无常、苦、无我。」如此在那里安立三相。
§713
sītuṇhavasena pākaṭaṃ hoti. Uṇhakāle samuṭṭhitaṃ rūpaṃ hi jhattaṃ hoti kilantaṃ dubbaṇṇaṃ. Sītautunā samuṭṭhitaṃ rūpaṃ dhātaṃ pīṇitaṃ siniddhaṃ hoti. So taṃ pariggahetvā ‘‘uṇhakāle pavattarūpaṃ sītakālaṃ appatvā ettheva nirujjhati. Sītakāle pavattarūpaṃ uṇhakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti evaṃ tattha tilakkhaṇaṃ āropeti.
依寒热对他是明显的。因为在热时生起的色是疲乏的、疲倦的、丑陋的。在寒冷季节生起的色是坚固的、充满的、润泽的。他把握那个后:「在热时生起的色,未到达寒时就在此处灭去。在寒时生起的色,未到达热时就在此处灭去,因此它是无常、苦、无我。」如此在那里安立三相。
§714
āyatanadvāravasena pākaṭaṃ hoti. Cakkhudvārasmiṃ hi cakkhukāyabhāvadasakavasena tiṃsa kammajarūpāni, upatthambhakāni pana tesaṃ utucittāhārasamuṭṭhānāni catuvīsatīti catupaṇṇāsa honti. Tathā sotaghānajivhādvāresu. Kāyadvāre kāyabhāvadasakavasena ceva utusamuṭṭhānādivasena ca catucattālīsa. Manodvāre hadayavatthukāyabhāvadasakavasena ceva utusamuṭṭhānādivasena ca catupaṇṇāsameva.
依处门对他是明显的。因为在眼门,依眼身十法有三十业生色,而支持它们的时节生、心生、食生有二十四,共五十四。同样在耳、鼻、舌门。在身门,依身十法以及依时节生等有四十四。在意门,依心所依处身十法以及依时节生等有五十四。
So sabbampi taṃ rūpaṃ pariggahetvā ‘‘cakkhudvāre pavattarūpaṃ sotadvāraṃ appatvā ettheva nirujjhati. Sotadvāre pavattarūpaṃ ghānadvāraṃ. Ghānadvāre pavattarūpaṃ jivhādvāraṃ. Jivhādvāre pavattarūpaṃ kāyadvāraṃ. Kāyadvāre pavattarūpaṃ manodvāraṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti evaṃ tattha tilakkhaṇaṃ āropeti.
他把握所有那色后:「在眼门生起的色,未到达耳门就在此处灭去。在耳门生起的色未到达鼻门。在鼻门生起的色未到达舌门。在舌门生起的色未到达身门。在身门生起的色,未到达意门就在此处灭去,因此它是无常、苦、无我。」如此在那里安立三相。
§715
somanassitadomanassitavasena pākaṭaṃ hoti, somanassitakāle uppannaṃ hi rūpaṃ siniddhaṃ mudu pīṇitaṃ phassavantaṃ hoti. Domanassitakāle uppannaṃ jhattaṃ kilantaṃ dubbaṇṇaṃ hoti. So taṃ pariggahetvā ‘‘somanassitakāle pavattarūpaṃ domanassitakālaṃ appatvā ettheva nirujjhati. Domanassitakāle pavattarūpaṃ somanassitakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti evaṃ tattha tilakkhaṇaṃ āropeti.
依喜俱与忧俱而明显,因为在喜俱时生起的色是润泽的、柔软的、充满的、有触的。在忧俱时生起的色是枯槁的、疲惫的、恶色的。他把握那个之后,「在喜俱时转起的色,未到达忧俱时,就在此灭尽。在忧俱时转起的色,未到达喜俱时,就在此灭尽,因此那是无常、苦、无我」,如此在那里安立三相。
Tassevaṃ cittasamuṭṭhānarūpaṃ pariggahetvā tattha tilakkhaṇaṃ āropayato ayamattho pākaṭo hoti –
当他如此把握心生色并在那里安立三相时,此义明显:
Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;
「生命与自体,以及一切苦乐,
Ekacittasamāyuttā, lahuso vattate khaṇo.
与一心相应,刹那迅速转。
Cullāsīti sahassāni, kappaṃ tiṭṭhanti ye marū;
八万四千劫,死者虽住立,
Na tveva tepi tiṭṭhanti, dvīhi cittehi samohitā.
然彼亦不住,为二心所迷。
Ye niruddhā marantassa, tiṭṭhamānassa vā idha;
死者之已灭,或此住立者,
Sabbeva sadisā khandhā, gatā appaṭisandhikā.
一切诸蕴同,已去无再结。」
Anantarā ca ye bhaggā, ye ca bhaggā anāgate;
那些已灭的与那些未来将灭的，
Tadantarā niruddhānaṃ, vesamaṃ natthi lakkhaṇe.
在其中间已灭者，在特相上没有差别。
Anibbattena na jāto, paccuppannena jīvati;
以未生者不生，以现在者而活，
Cittabhaṅgā mato loko, paññatti paramatthiyā.
世间以心灭而死，概念是胜义的。
Anidhānagatā bhaggā, puñjo natthi anāgate;
已灭者不去积聚，在未来没有堆积，
Nibbattā yepi tiṭṭhanti, āragge sāsapūpamā.
即使那些已生而住立者，如针尖上的芥子。
Nibbattānañca dhammānaṃ, bhaṅgo nesaṃ purakkhato;
对于已生诸法，灭坏在它们之前，
Palokadhammā tiṭṭhanti, purāṇehi amissitā.
坏灭法住立，不与旧者混合。
Adassanato āyanti, bhaggā gacchantudassanaṃ;
它们从不可见而来,破坏后去往可见;
Vijjuppādova ākāse, uppajjanti vayanti cāti. (mahāni. 10);
如虚空中的闪电,它们生起又灭去。(大义释 10)
§716
Evaṃ āhāramayādīsu tilakkhaṇaṃ āropetvā puna tilakkhaṇaṃ āropeti. nāma bahiddhā anindriyabaddhaṃ ayalohatipusīsasuvaṇṇarajatamuttāmaṇiveḷuriyasaṅkhasilāpavāḷalohitaṅgamasāragallabhūmipāsāṇapabbatatiṇarukkhalatādibhedaṃ vivaṭṭakappato paṭṭhāya uppajjanakarūpaṃ. Tadassa asokaṅkurādivasena pākaṭaṃ hoti.
如是,在食等生者等中建立三相后,再建立三相。名,于外,不系于诸根,以金属、铜、锡、铅、银、珍珠、宝石、琉璃、螺贝、石、珊瑚、红宝石、精华、胆汁、地、岩石、山、草、树、藤等为分别论,从坏劫开始,是生起的色。那以无忧树芽等而明显。
Asokaṅkuraṃ hi āditova tanurattaṃ hoti, tato dvīhatīhaccayena ghanarattaṃ, puna dvīhatīhaccayena mandarattaṃ, tato taruṇapallavavaṇṇaṃ, tato pariṇatapallavavaṇṇaṃ, tato haritapaṇṇavaṇṇaṃ. Tato nīlapaṇṇavaṇṇaṃ. Tato nīlapaṇṇavaṇṇakālato paṭṭhāya sabhāgarūpasantatimanuppabandhāpayamānaṃ saṃvaccharamattena paṇḍupalāsaṃ hutvā vaṇṭato chijjitvā patati.
无忧树芽最初是淡红色的,然后经过二三日成为浓红色,再经过二三日成为暗红色,然后是嫩叶色,然后是成熟叶色,然后是绿叶色,然后是青叶色。从青叶色时开始,不断续生同类色相续,约一年后成为黄叶,从枝断裂而落下。
So taṃ pariggahetvā ‘‘tanurattakāle pavattarūpaṃ ghanarattakālaṃ appatvā nirujjhati. Ghanarattakāle pavattarūpaṃ mandarattakālaṃ. Mandarattakāle pavattarūpaṃ taruṇapallavavaṇṇakālaṃ. Taruṇapallavavaṇṇakāle pavattaṃ pariṇatapallavavaṇṇakālaṃ. Pariṇatapallavavaṇṇakāle pavattaṃ haritapaṇṇavaṇṇakālaṃ . Haritapaṇṇakāle pavattaṃ nīlapaṇṇavaṇṇakālaṃ. Nīlapaṇṇavaṇṇakāle pavattaṃ paṇḍupalāsakālaṃ. Paṇḍupalāsakāle pavattaṃ vaṇṭato chijjitvā patanakālaṃ appatvāva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti, evaṃ tattha tilakkhaṇaṃ āropetvā iminā nayena sabbampi dhammatārūpaṃ sammasati.
他把握那个后,「在淡红色时转起的色,未达浓红色时即灭去。在浓红色时转起的色,在暗红色时。在暗红色时转起的色,在嫩叶色时。在嫩叶色时转起的,在成熟叶色时。在成熟叶色时转起的,在绿叶色时。在绿叶时转起的,在青叶色时。在青叶色时转起的,在黄叶时。在黄叶时转起的,未达从枝断裂而落下时即灭去,因此那是无常、苦、无我」,建立三相,如是在那里建立三相后,以此方法遍察一切法所生色。
Evaṃ tāva tilakkhaṇaṃ āropetvā saṅkhāre sammasati.
如是首先建立三相后遍察诸行。
Arūpasattakasammasanakathā无色七法观察论
§717
Yaṃ pana vuttaṃ ‘‘arūpasattakavasenā’’ti, tattha ayaṃ mātikā – kalāpato, yamakato, khaṇikato, paṭipāṭito, diṭṭhiugghāṭanato, mānasamugghāṭanato, nikantipariyādānatoti.
然而所说的「以无色七法」,在那里,这是列举:以聚、以双、以刹那、以次第、以断见、以根除慢、以遍知欲。
Tattha ti phassapañcamakā dhammā. Kathaṃ kalāpato sammasatīti? Idha bhikkhu iti paṭisañcikkhati – ‘‘ye ime ‘kesā aniccā dukkhā anattā’ti sammasane uppannā phassapañcamakā dhammā, ye ca ‘lomā…pe… matthaluṅgaṃ aniccaṃ dukkhamanattā’ti sammasane uppannā phassapañcamakā dhammā, sabbe te itarītaraṃ appatvā pabbaṃpabbaṃ odhiodhi hutvā tattakapāle pakkhittatilā viya taṭataṭāyantā vinaṭṭhā, tasmā aniccā dukkhā anattā’’ti. Ayaṃ tāva nayo.
在那里,以触为第五的诸法。如何以聚遍察?在此,比库如此省察:「这些在遍察『发是无常、苦、无我』时生起的以触为第五的诸法,以及在遍察『毛...乃至...脑是无常、苦、无我』时生起的以触为第五的诸法,它们一切互不相达,段段地、层层地,如投入热锅中的芝麻般啪啪作响而消失,因此是无常、苦、无我」。这是方法。
pana ‘‘heṭṭhā rūpasattake sattasu ṭhānesu ‘rūpaṃ aniccaṃ dukkhamanattā’ti pavattaṃ cittaṃ aparena cittena ‘aniccaṃ dukkhamanattā’ti sammasanto ‘kalāpato sammasatī’ti’’ vuttaṃ, taṃ yuttataraṃ. Tasmā sesānipi teneva nayena vibhajissāma.
然而,在下面色七法处的七个地方说「色是无常、苦、无我」时,以另一个心思惟那进行的心「无常、苦、无我」,「从聚思惟」,这样说是更合理的。因此,我们也将以那个方法来分别论其余的。
§718
ti idha bhikkhu ādānanikkheparūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā tampi cittaṃ aparena cittena ‘‘aniccaṃ dukkhamanattā’’ti sammasati. Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā tampi cittaṃ aparena cittena ‘‘aniccaṃ dukkhamanattā’’ti sammasati. Evaṃ yamakato sammasati nāma.
在此,比库思惟取舍色「无常、苦、无我」后,以另一个心思惟那个心「无常、苦、无我」。思惟老衰支节色、食生色、时节生色、业生色、心等起色、法性色「无常、苦、无我」后,以另一个心思惟那个心「无常、苦、无我」。如此思惟,名为从双思惟。
§719
ti idha bhikkhu ādānanikkheparūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena, catutthaṃ pañcamena ‘‘etampi aniccaṃ dukkhamanattā’’ti sammasati. Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena, catutthaṃ pañcamena ‘‘etampi aniccaṃ dukkhamanattā’’ti sammasati. Evaṃ rūpapariggāhakacittato paṭṭhāya cattāri cattāri cittāni sammasanto khaṇikato sammasati nāma.
在此,比库思惟取舍色「无常、苦、无我」后,以第二心思惟那第一心,以第三心思惟第二心,以第四心思惟第三心,以第五心思惟第四心「这也是无常、苦、无我」。思惟老衰支节色、食生色、时节生色、业生色、心等起色、法性色「无常、苦、无我」后,以第二心思惟那第一心,以第三心思惟第二心,以第四心思惟第三心,以第五心思惟第四心「这也是无常、苦、无我」。如此从色把握心开始,思惟四个四个心,名为从刹那思惟。
§720
ti ādānanikkheparūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena…pe… dasamaṃ ekādasamena ‘‘etampi aniccaṃ dukkhamanattā’’ti sammasati. Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena…pe… dasamaṃ ekādasamena ‘‘etampi aniccaṃ dukkhamanattā’’ti evaṃ vipassanā paṭipāṭiyā sakalampi divasabhāgaṃ sammasituṃ vaṭṭeyya. Yāva dasamacittasammasanā pana rūpakammaṭṭhānampi arūpakammaṭṭhānampi paguṇaṃ hoti. Tasmā dasameyeva ṭhapetabbanti vuttaṃ. Evaṃ sammasanto paṭipāṭito sammasati nāma.
思惟取舍色「无常、苦、无我」后,以第二心思惟那第一心,以第三心思惟第二心,以第四心思惟第三心……乃至……以第十一心思惟第十心「这也是无常、苦、无我」。思惟老衰支节色、食生色、时节生色、业生色、心等起色、法性色「无常、苦、无我」后,以第二心思惟那第一心,以第三心思惟第二心,以第四心思惟第三心……乃至……以第十一心思惟第十心「这也是无常、苦、无我」。如此依观的次第,可以思惟整个日分。然而,直到第十心的思惟,色业处和无色业处都是适当的。因此说应该只安立第十。如此思惟,名为从次第思惟。
§721
ti imesu tīsu visuṃ sammasananayo nāma natthi. Yaṃ panetaṃ heṭṭhā rūpaṃ, idha ca arūpaṃ pariggahitaṃ, taṃ passanto rūpārūpato uddhaṃ aññaṃ sattaṃ nāma na passati. Sattassa adassanato paṭṭhāya sattasaññā ugghāṭitā hoti. Sattasaññaṃ ugghāṭitacittena saṅkhāre pariggaṇhato diṭṭhi nuppajjati. Diṭṭhiyā anuppajjamānāya nāma hoti. Diṭṭhiugghāṭitacittena saṅkhāre pariggaṇhato māno nuppajjati. Māne anuppajjante nāma hoti. Mānasamugghāṭitacittena saṅkhāre pariggaṇhato taṇhā nuppajjati. Taṇhāya anuppajjantiyā nāma hotīti idaṃ tāva vuttaṃ.
在这三种中,没有名为分别论思惟的方法。然而,见到在下面把握的色,在此把握的无色,从色无色之上,他不见名为有情的其他。从不见有情开始,有情想被破除。以破除有情想之心把握诸行时,见不生起。当见不生起时,名为见破除。以破除见之心把握诸行时,慢不生起。当慢不生起时,名为慢破除。以破除慢之心把握诸行时,渴爱不生起。当渴爱不生起时,名为渴爱破除。这是首先所说的。
pana ‘‘diṭṭhiugghāṭanato mānasamugghāṭanato nikantipariyādānato’’ti mātikaṃ ṭhapetvā ayaṃ nayo dassito.
然而,除了「从破除见、从破除慢、从遍知欲」这个三十二相,显示了这个方法。
‘‘Ahaṃ vipassāmi, mama vipassanā’’ti gaṇhato hi diṭṭhisamugghāṭanaṃ nāma na hoti. ‘‘Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī’’ti gaṇhato pana nāma hoti.
确实,执取「我观,我的观」者,没有名为见破除。然而,执取「诸行只是观诸行、思惟、确定、把握、分别论」者,才有名为见破除。
‘‘Suṭṭhu vipassāmi, manāpaṃ vipassāmī’’ti gaṇhato mānasamugghāṭo nāma na hoti. ‘‘Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī’’ti gaṇhato pana nāma hoti.
执取「我善观,我可意地观」者,没有名为慢破除。然而,执取「诸行只是观诸行、思惟、确定、把握、分别论」者,才有名为慢破除。
‘‘Vipassituṃ sakkomī’’ti vipassanaṃ assādentassa nikantipariyādānaṃ nāma na hoti. ‘‘Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī’’ti gaṇhato pana nāma hoti.
对于「我能观」而味着观者,名为不会有喜贪的完全了知。但对于执取「诸行只是观诸行、思惟、确定、把握、分别论」者,名为会有。
Sace saṅkhārā attā bhaveyyuṃ, attāti gahetuṃ vaṭṭeyyuṃ, anattā ca pana attāti gahitā, tasmā te avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena aniccā, uppādavayapaṭipīḷanaṭṭhena dukkhāti passato nāma hoti.
如果诸行是我,应该适合执取为我,但无我却被执取为我,因此,以无法自在的意义,它们是无我;以生起后不存在的意义,是无常;以生灭逼迫的意义,是苦——如此见者,名为会有。
Sace saṅkhārā niccā bhaveyyuṃ, niccāti gahetuṃ vaṭṭeyyuṃ, aniccā ca pana niccāti gahitā, tasmā te hutvā abhāvaṭṭhena aniccā, uppādavayapaṭipīḷanaṭṭhena dukkhā, avasavattanaṭṭhena anattāti passato nāma hoti.
如果诸行是常,应该适合执取为常,但无常却被执取为常,因此,以生起后不存在的意义,它们是无常;以生灭逼迫的意义,是苦;以无法自在的意义,是无我——如此见者,名为会有。
Sace saṅkhārā sukhā bhaveyyuṃ, sukhāti gahetuṃ vaṭṭeyyuṃ, dukkhā ca pana sukhāti gahitā, tasmā te uppādavayapaṭipīḷanaṭṭhena dukkhā, hutvā abhāvaṭṭhena aniccā, avasavattanaṭṭhena anattāti passato nāma hoti.
如果诸行是乐,应该适合执取为乐,但苦却被执取为乐,因此,以生灭逼迫的意义,它们是苦;以生起后不存在的意义,是无常;以无法自在的意义,是无我——如此见者,名为会有。
Evaṃ saṅkhāre anattato passantassa nāma hoti. Aniccato passantassa nāma hoti. Dukkhato passantassa nāma hoti. Iti ayaṃ vipassanā attano attano ṭhāneyeva tiṭṭhatīti.
如此,从无我见诸行者,名为会有。从无常见者,名为会有。从苦见者,名为会有。如此,此观只是住立于各自的位置。
Evaṃ pi tilakkhaṇaṃ āropetvā saṅkhāre sammasati. Ettāvatā panassa rūpakammaṭṭhānampi arūpakammaṭṭhānampi paguṇaṃ hoti.
如此,施设三相后思惟诸行。到此为止,他的色业处与无色业处都已熟练。
§722
So evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā, tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahati.
他如此色无色业处已熟练,从上面坏灭随观开始,以断遍知的方式,从一切行相应得的十八大观,首先在此洞察其一部分,舍断那些对立之法。
Aṭṭhārasa mahāvipassanā nāma aniccānupassanādikā paññā. Yāsu aniccānupassanaṃ bhāvento niccasaññaṃ pajahati, dukkhānupassanaṃ bhāvento sukhasaññaṃ pajahati, anattānupassanaṃ bhāvento attasaññaṃ pajahati, nibbidānupassanaṃ bhāvento nandiṃ pajahati, virāgānupassanaṃ bhāvento rāgaṃ pajahati, nirodhānupassanaṃ bhāvento samudayaṃ pajahati, paṭinissaggānupassanaṃ bhāvento ādānaṃ pajahati, khayānupassanaṃ bhāvento ghanasaññaṃ pajahati, vayānupassanaṃ bhāvento āyūhanaṃ pajahati, vipariṇāmānupassanaṃ bhāvento dhuvasaññaṃ pajahati, animittānupassanaṃ bhāvento nimittaṃ pajahati, appaṇihitānupassanaṃ bhāvento paṇidhiṃ pajahati, suññatānupassanaṃ bhāvento abhinivesaṃ pajahati, adhipaññādhammavipassanaṃ bhāvento sārādānābhinivesaṃ pajahati, yathābhūtañāṇadassanaṃ bhāvento sammohābhinivesaṃ pajahati, ādīnavānupassanaṃ bhāvento ālayābhinivesaṃ pajahati, paṭisaṅkhānupassanaṃ bhāvento appaṭisaṅkhaṃ pajahati, vivaṭṭānupassanaṃ bhāvento saṃyogābhinivesaṃ pajahati.
十八大观,名为无常随观等慧。其中,修习无常随观,舍断常想;修习苦随观,舍断乐想;修习无我随观,舍断我想;修习厌离随观,舍断欢喜;修习离贪随观,舍断贪;修习灭随观,舍断集;修习舍遣随观,舍断执取;修习尽随观,舍断密实想;修习衰灭随观,舍断积集;修习变易随观,舍断坚固想;修习无相随观,舍断相;修习无愿随观,舍断愿;修习空随观,舍断执着;修习增上慧法观,舍断执取坚实的执着;修习如实智见,舍断愚痴的执着;修习过患随观,舍断住处的执着;修习审察随观,舍断不审察;修习还灭随观,舍断结缚的执着。
Tāsu yasmā iminā aniccādilakkhaṇattayavasena saṅkhārā diṭṭhā, tasmā anicca-dukkha-anattānupassanā paṭividdhā honti. Yasmā ca ‘‘yā ca aniccānupassanā yā ca animittānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ’’. Tathā ‘‘yā ca dukkhānupassanā yā ca appaṇihitānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ’’. ‘‘Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227) vuttaṃ. Tasmā tāpi paṭividdhā honti.
在这些当中,由于以此无常等三相之方式见到了诸行,因此无常随观、苦随观、无我随观被通达。又由于「凡是无常随观与无相随观,这些法是一义,只是文句不同」。同样地「凡是苦随观与无愿随观,这些法是一义,只是文句不同」。「凡是无我随观与空随观,这些法是一义,只是文句不同」如是所说。因此那些也被通达。
Adhipaññādhammavipassanā pana sabbāpi vipassanā. Yathābhūtañāṇadassanaṃ kaṅkhāvitaraṇavisuddhiyā eva saṅgahitaṃ. Iti idampi dvayaṃ paṭividdhameva hoti. Sesesu vipassanāñāṇesu kiñci paṭividdhaṃ, kiñci appaṭividdhaṃ, tesaṃ vibhāgaṃ parato āvikarissāma.
而增上慧法观则是一切观。如实智见则被摄于度疑清净中。如此,这两者也是被通达的。在其余的观智中,某些被通达,某些未被通达,我们将在后面阐明它们的区别。
Yadeva hi paṭividdhaṃ, taṃ sandhāya idaṃ vuttaṃ ‘‘evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā. Tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahatī’’ti.
确实,凡是被通达的,关于此而说:「如是熟练色与非色业处者,从上面的坏灭随观开始,以舍断遍知之方式,从一切行相应得的十八大观,在此首先通达其中一部分,舍断与其相对的诸法。」
Udayabbayañāṇakathā生灭智论
§723
So evaṃ aniccānupassanādipaṭipakkhānaṃ niccasaññādīnaṃ pahānena visuddhañāṇo sammasanañāṇassa pāraṃ gantvā, yaṃ taṃ sammasanañāṇānantaraṃ ‘‘paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇa’’nti (paṭi. ma. mātikā 1.6) vuttaṃ, tassa adhigamāya yogaṃ ārabhati. Ārabhamāno ca saṅkhepato tāva ārabhati. Tatrāyaṃ pāḷi –
他如是以舍断无常随观等之对立的常想等而清净智,到达思惟智的彼岸后,为了证得那在思惟智之后所说的「于现在诸法的变易随观之慧,是生灭随观智」,开始修习。而且首先以简略方式开始。此处有此经文——
‘‘Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ. Jātā vedanā… saññā… saṅkhārā… viññāṇaṃ… jātaṃ cakkhu…pe… jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇa’’nti (paṭi. ma. 1.49).
「如何于现在诸法的变易随观之慧是生灭随观智?已生之色是现在,其生起相是生,变易相是灭,随观是智。已生之受……想……行……识……已生之眼……乃至……已生之有是现在,其生起相是生,变易相是灭,随观是智。」
So iminā pāḷinayena jātassa nāmarūpassa nibbattilakkhaṇaṃ jātiṃ uppādaṃ abhinavākāraṃ ‘‘udayo’’ti, vipariṇāmalakkhaṇaṃ khayaṃ bhaṅgaṃ ‘‘vayo’’ti samanupassati. So evaṃ pajānāti ‘‘imassa nāmarūpassa uppattito pubbe anuppannassa rāsi vā nicayo vā natthi, uppajjamānassāpi rāsito vā nicayato vā āgamanaṃ nāma natthi, nirujjhamānassāpi disāvidisāgamanaṃ nāma natthi, niruddhassāpi ekasmiṃ ṭhāne rāsito nicayato nidhānato avaṭṭhānaṃ nāma natthi. Yathā pana vīṇāya vādiyamānāya uppannasaddassa neva uppattito pubbe sannicayo atthi, na uppajjamāno sannicayato āgato, na nirujjhamānassa disāvidisāgamanaṃ atthi, na niruddho katthaci sannicito tiṭṭhati, atha kho vīṇañca upavīṇañca purisassa ca tajjaṃ vāyāmaṃ paṭicca ahutvā sambhoti, hutvā paṭiveti. Evaṃ sabbepi rūpārūpino dhammā ahutvā sambhonti, hutvā paṭiventī’’ti.
他依此经文之方式,随观已生名色的生起相——生、生起、新生状态为「生」,变易相——灭尽、坏灭为「灭」。他如是了知:「此名色在生起之前,未生起者没有聚集或积累,正在生起时也没有从聚集或积累而来,正在灭尽时也没有往诸方或诸隅,已灭尽者也没有在某一处以聚集、积累、储藏、安住。然而,如同正在弹奏琵琶时所生起的声音,在生起之前既无积聚,正在生起时也非从积聚而来,正在灭尽时也无往诸方或诸隅,已灭尽者也不在任何处积聚而住,而是缘于琵琶、琵琶弦与人的相应努力,无而生,有而灭。如是,一切色与非色诸法,无而生,有而灭。」
§724
Evaṃ saṅkhepato udayabbayamanasikāraṃ katvā puna yāni etasseva udayabbayañāṇassa vibhaṅge –
如是以简略方式作生灭作意后,再于此生灭智的分别论中——
‘‘Avijjāsamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Taṇhāsamudayā… kammasamudayā… āhārasamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.
「以无明集故色集,以缘集之义见色蕴之生。以渴爱集故……以业集故……以食集故色集,以缘集之义见色蕴之生。见生起相者也见色蕴之生。见色蕴之生者见这五种相。」
‘‘Avijjānirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Taṇhānirodhā… kammanirodhā… āhāranirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati. Rūpakkhandhassa vayaṃ passantopi imāni pañca lakkhaṇāni passati’’ (paṭi. ma. 1.50).
「由于无明灭而色灭，以缘灭之义见色蕴之灭。由于渴爱灭……由于业灭……由于食灭而色灭，以缘灭之义见色蕴之灭。见变易之相者亦见色蕴之灭。见色蕴之灭者见此等五相」(《无碍解道》大品1.50)。
Tathā ‘‘avijjāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Taṇhāsamudayā… kammasamudayā… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. Vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. Avijjānirodhā… taṇhānirodhā… kammanirodhā… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati. Vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati’’ (paṭi. ma. 1.50).
同样地,「由于无明集而受集，以缘集之义见受蕴之生。由于渴爱集……由于业集……由于触集而受集，以缘集之义见受蕴之生。见生起之相者亦见受蕴之生。见受蕴之生者见此等五相。由于无明灭……由于渴爱灭……由于业灭……由于触灭而受灭，以缘灭之义见受蕴之灭。见变易之相者亦见受蕴之灭。见受蕴之灭者见此等五相」(《无碍解道》大品1.50)。
Vedanākkhandhassa viya ca saññāsaṅkhāraviññāṇakkhandhānaṃ. Ayaṃ pana viseso, viññāṇakkhandhassa phassaṭṭhāne ‘‘nāmarūpasamudayā, nāmarūpanirodhā’’ti –
如受蕴一般，想蕴、行蕴、识蕴亦然。然而此差别是:识蕴在触之处为「由于名色集」、「由于名色灭」——
Evaṃ ekekassa khandhassa udayabbayadassane dasa dasa katvā paññāsa lakkhaṇāni vuttāni. Tesaṃ vasena evampi rūpassa udayo evampi rūpassa vayo, evampi rūpaṃ udeti, evampi rūpaṃ vetīti paccayato ceva khaṇato ca vitthārena manasikāraṃ karoti.
如是在见每一蕴之生灭时，各作十个而说五十相。依它们之故，如此作意:「色之生如此，色之灭如此，色如此生起，色如此坏灭」，以缘与以刹那详细地作意。
§725
Tassevaṃ manasikaroto ‘‘iti kirime dhammā ahutvā sambhonti, hutvā paṭiventī’’ti ñāṇaṃ visadataraṃ hoti. Tassevaṃ paccayato ceva khaṇato ca dvedhā udayabbayaṃ passato saccapaṭiccasamuppādanayalakkhaṇabhedā pākaṭā honti.
当他如是作意时，「如是此等诸法从未有而生起，已有而消失」之智更为清晰。当他如是以缘与以刹那二种方式见生灭时，谛、缘起、方法、相之分别论变得明显。
§726
Yañhi so avijjādisamudayā khandhānaṃ samudayaṃ, avijjādinirodhā ca khandhānaṃ nirodhaṃ passati, idamassa udayabbayadassanaṃ. Yaṃ pana nibbattilakkhaṇavipariṇāmalakkhaṇāni passanto khandhānaṃ udayabbayaṃ passati, idamassa udayabbayadassanaṃ, uppattikkhaṇeyeva hi nibbattilakkhaṇaṃ. Bhaṅgakkhaṇe ca vipariṇāmalakkhaṇaṃ.
他见由于无明等之集而诸蕴之集，以及由于无明等之灭而诸蕴之灭，此是他见生灭。然而他见生起之相与变易之相而见诸蕴之生灭，此是他见生灭，因为生起之相即在生起刹那。而变易之相在坏灭刹那。
§727
Iccassevaṃ paccayato ceva khaṇato ca dvedhā udayabbayaṃ passato paccayato udayadassanena pākaṭaṃ hoti janakāvabodhato. Khaṇato udayadassanena pākaṭaṃ hoti jātidukkhāvabodhato. Paccayato vayadassanena pākaṭaṃ hoti paccayānuppādena paccayavataṃ anuppādāvabodhato. Khaṇato vayadassanena pākaṭaṃ hoti maraṇadukkhāvabodhato. Yañcassa udayabbayadassanaṃ, maggovāyaṃ lokikoti pākaṭaṃ hoti tatra sammohavighātato.
如是当他以缘与以刹那二种方式见生灭时，以缘见生而明显的是从了知生因。以刹那见生而明显的是从了知生苦。以缘见灭而明显的是从了知由于缘不生而缘所生法不生。以刹那见灭而明显的是从了知死苦。他的见生灭是世间道，从破除于此的愚痴而明显。
§728
Paccayato cassa udayadassanena pākaṭo hoti, ‘‘imasmiṃ sati idaṃ hotī’’ti (ma. ni. 1.404; saṃ. ni. 2.21; udā. 1) avabodhato. Paccayato vayadassanena pākaṭo hoti, ‘‘imassa nirodhā idaṃ nirujjhatī’’ti (ma. ni. 1.406; saṃ. ni. 2.21; udā. 2) avabodhato . Khaṇato pana udayabbayadassanena dhammā pākaṭā honti saṅkhatalakkhaṇāvabodhato. Udayabbayavanto hi saṅkhatā, te ca paṭiccasamuppannāti.
以缘见生而明显的是从了知「此有故彼有」(《中部》1.404;《相应部》2.21;《自说经》1)。以缘见灭而明显的是从了知「此灭故彼灭」(《中部》1.406;《相应部》2.21;《自说经》2)。然而以刹那见生灭，诸法从了知三十二相而明显。因为有生灭者是有为，而它们是缘起的。
§729
Paccayato cassa udayadassanena pākaṭo hoti hetuphalasambandhena santānassa anupacchedāvabodhato. Atha suṭṭhutaraṃ ucchedadiṭṭhiṃ pajahati. Khaṇato udayadassanena pākaṭo hoti navanavānaṃ uppādāvabodhato. Atha suṭṭhutaraṃ sassatadiṭṭhiṃ pajahati. Paccayato cassa udayabbayadassanena pākaṭo hoti dhammānaṃ avasavattibhāvāvabodhato. Atha suṭṭhutaraṃ attadiṭṭhiṃ pajahati. Paccayato pana udayadassanena pākaṭo hoti paccayānurūpena phalassa uppādāvabodhato. Atha suṭṭhutaraṃ akiriyadiṭṭhiṃ pajahati.
由于从缘见生起,通过因果关系了知相续不断而明显。如此,他更好地舍断断见。由于从刹那见生起,通过了知新新诸法的生起而明显。如此,他更好地舍断常见。由于从缘见生灭,通过了知诸法的无自在性而明显。如此,他更好地舍断我见。然而,由于从缘见生起,通过了知果依缘而生起而明显。如此,他更好地舍断无作见。
§730
Paccayato cassa udayadassanena pākaṭaṃ hoti dhammānaṃ nirīhakattapaccayapaṭibaddhavuttitāvabodhato. Khaṇato udayabbayadassanena pākaṭaṃ hoti hutvā abhāvāvabodhato, pubbantāparantavivekāvabodhato ca. mpi pākaṭaṃ hoti udayabbayehi paṭipīḷanāvabodhato. mpi pākaṭaṃ hoti udayabbayaparicchinnāvabodhato. Sabhāvalakkhaṇe tāvakālikattampi pākaṭaṃ hoti udayakkhaṇe vayassa, vayakkhaṇe ca udayassa abhāvāvabodhatoti.
由于从缘见生起,通过了知诸法无作者、依缘而转起而明显。由于从刹那见生灭,通过了知有后无、了知前际后际之分离而明显。也通过了知被生灭所逼迫而明显。也通过了知被生灭所限定而明显。在自性相中,暂时性也明显,通过了知生起刹那无灭、灭刹那无生起。
§731
Tassevaṃ pākaṭībhūtasaccapaṭiccasamuppādanayalakkhaṇabhedassa ‘‘evaṃ kira nāmime dhammā anuppannapubbā uppajjanti, uppannā nirujjhantī’’ti niccanavāva hutvā saṅkhārā upaṭṭhahanti. Na kevalañca niccanavā, sūriyuggamane ussāvabindu viya udakabubbuḷo viya udake daṇḍarāji viya āragge sāsapo viya vijjuppādo viya ca parittaṭṭhāyino. Māyāmarīcisupinantaalātacakkagandhabbanagarapheṇakadaliādayo viya assārā nissārāti cāpi upaṭṭhahanti.
对于如此明显了谛、缘起、方法、相之差别的他,「原来这些法未曾生起而生起,已生起而灭去」,诸行显现为常新的。不仅是常新的,也显现为短暂住立的,如日出时的露珠、如水中的水泡、如水中的棍列、如针尖上的芥子、如闪电。也显现为无实质、无核心,如幻、阳焰、梦、空中、火轮、乾达婆城、泡沫、芭蕉等。
Ettāvatānena ‘‘vayadhammameva uppajjati, uppannañca vayaṃ upetī’’ti iminā ākārena samapaññāsa lakkhaṇāni paṭivijjhitvā ṭhitaṃ nāma adhigataṃ hoti, yassādhigamā ti saṅkhaṃ gacchati.
至此,他通过此方式「正在生起的即是灭法,已生起的走向灭」,通达五十相,已达到所谓的「住」,由于达到它而被称为。
Vipassanupakkilesakathā观染论
§732
Athassa imāya taruṇavipassanāya āraddhavipassakassa uppajjanti. Vipassanupakkilesā hi paṭivedhappattassa ariyasāvakassa ceva vippaṭipannakassa ca nikkhittakammaṭṭhānassa kusītapuggalassa nuppajjanti. Sammāpaṭipannakassa pana yuttapayuttassa āraddhavipassakassa kulaputtassa uppajjantiyeva.
然后,对于以此幼嫩的观、已发起观的他,生起诸观染。因为对于已达通达的圣弟子、以及邪行者、已放下业处的懈怠者,观染不生起。然而,对于正行、相应精勤、已发起观的善男子,它们确实生起。
Katame pana te dasa upakkilesāti? Obhāso, ñāṇaṃ, pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikantīti. Vuttañhetaṃ –
那么,什么是那十种染呢?光明、智、喜、轻安、乐、胜解、策励、现起、舍、欲求。因为已说——
‘‘Kathaṃ dhammuddhaccaviggahitamānasaṃ hoti? Aniccato manasikaroto obhāso uppajjati, ‘obhāso dhammo’ti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti’’.
「如何心被法掉举所扰?当作意无常时,光明生起,『光明是法』而转向光明,由此散乱、掉举。被那掉举所扰的心,不如实了知从无常的现起。从苦...从无我不如实了知现起。」
Tathā ‘‘aniccato manasikaroto ñāṇaṃ uppajjati…pe… pīti… passaddhi… sukhaṃ… adhimokkho… paggaho… upaṭṭhānaṃ… upekkhā… nikanti uppajjati, ‘nikanti dhammo’ti nikantiṃ āvajjati, tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānātī’’ti (paṭi. ma. 2.6).
同样,「当作意无常时,智生起...喜...轻安...乐...胜解...策励...现起...舍...欲求生起,『欲求是法』而转向欲求,由此散乱、掉举。被那掉举所扰的心,不如实了知从无常的现起。从苦...从无我不如实了知现起。」
§733
Tattha ti vipassanobhāso. Tasmiṃ uppanne yogāvacaro ‘‘na vata me ito pubbe evarūpo obhāso uppannapubbo, addhā maggappattosmi phalapattosmī’’ti amaggameva ‘‘maggo’’ti, aphalameva ca ‘‘phala’’nti gaṇhāti. Tassa amaggaṃ ‘‘maggo’’ti aphalaṃ ‘‘phala’’nti gaṇhato vipassanāvīthi ukkantā nāma hoti. So attano mūlakammaṭṭhānaṃ vissajjetvā obhāsameva assādento nisīdati.
于此,即观光明。当那生起时,瑜伽行者「确实在此之前,我从未生起过这样的光明,我必定已证得道、已证得果」,他执取非道为「道」,执取非果为「果」。当他执取非道为「道」、非果为「果」时,观之路被称为已越出。他舍弃自己的根本业处,只是享受光明而坐。
So kho panāyaṃ obhāso kassaci bhikkhuno pallaṅkaṭṭhānamattameva obhāsento uppajjati. Kassaci antogabbhaṃ. Kassaci bahigabbhampi. Kassaci sakalavihāraṃ, gāvutaṃ, aḍḍhayojanaṃ, yojanaṃ, dviyojanaṃ, tiyojanaṃ…pe… kassaci pathavītalato yāva akaniṭṭhabrahmalokā ekālokaṃ kurumāno. Bhagavato pana dasasahassilokadhātuṃ obhāsento udapādi.
然而这光明,对某位比库生起时只照亮结跏趺坐之处。对某位照亮屋内。对某位也照亮屋外。对某位照亮整个精舍、一由旬、半由旬、一由旬、二由旬、三由旬……对某位从地面直到阿咖尼吒梵天界成为一片光明。但对世尊则生起照亮一万世界界。
Evaṃ vemattatāya cassa idaṃ vatthu – cittalapabbate kira dvikuṭṭagehassa anto dve therā nisīdiṃsu. Taṃdivasañca kāḷapakkhuposatho hoti, meghapaṭalacchannā disā, rattibhāge caturaṅgasamannāgataṃ tamaṃ pavattati. Atheko thero āha – ‘‘bhante, mayhaṃ idāni cetiyaṅgaṇamhi sīhāsane pañcavaṇṇāni kusumāni paññāyantī’’ti. Taṃ itaro āha – ‘‘anacchariyaṃ, āvuso, kathesi, mayhaṃ panetarahi mahāsamuddamhi yojanaṭṭhāne macchakacchapā paññāyantī’’ti.
如此其差别性,这是事例——据说在芝达喇山,有两位长老坐在双重屋顶房屋内。那天是黑分伍波萨他日,诸方被云层遮蔽,夜分时有具足四支的黑暗进行。于是一位长老说:「尊者,现在我看见塔庭中狮子座上的五色花朵」。另一位说:「贤友,你说的不稀奇,但现在我看见大海中一由旬处的鱼和龟」。
Ayaṃ pana vipassanupakkileso yebhuyyena samathavipassanālābhino uppajjati. So samāpattivikkhambhitānaṃ kilesānaṃ asamudācārato ‘‘arahā aha’’nti cittaṃ uppādeti uccavālikavāsī mahānāgatthero viya haṃkanakavāsī mahādattatthero viya cittalapabbate niṅkapeṇṇakapadhānagharavāsī cūḷasumanatthero viya ca.
然而这观随烦恼大多生起于获得止观者。由于被定所镇伏的诸烦恼未现行,他生起「我是阿拉汉」之心,如住在乌咖瓦离咖的大那咖长老,如住在汉咖那咖的大达答长老,如住在芝达喇山尼咖贝那咖头陀住处的小苏玛那长老。
Tatridaṃ ekavatthuparidīpanaṃ – talaṅgaravāsī dhammadinnatthero kira nāma eko pabhinnapaṭisambhido mahākhīṇāsavo mahato bhikkhusaṅghassa ovādadāyako ahosi. So ekadivasaṃ attano divāṭṭhāne nisīditvā ‘‘kinnu kho amhākaṃ ācariyassa uccavālikavāsīmahānāgattherassa samaṇabhāvakiccaṃ matthakaṃ pattaṃ, no’’ti āvajjanto puthujjanabhāvamevassa disvā ‘‘mayi agacchante puthujjanakālakiriyameva karissatī’’ti ca ñatvā iddhiyā vehāsaṃ uppatitvā divāṭṭhāne nisinnassa therassa samīpe orohitvā vanditvā vattaṃ dassetvā ekamantaṃ nisīdi. ‘‘Kiṃ, āvuso dhammadinna, akāle āgatosī’’ti ca vutte ‘‘pañhaṃ, bhante, pucchituṃ āgatomhī’’ti āha. Tato ‘‘pucchāvuso, jānamānā kathayissāmā’’ti vutte pañhasahassaṃ pucchi.
于此,这是一个事例的阐明——据说住在答朗嘎喇的昙摩丁那长老是一位通达无碍解的大漏尽者,是大比库僧团的教诫者。有一天,他坐在自己的日中住处,「我们的老师住在乌咖瓦离咖的大那咖长老的沙门义务是否已达顶点」,如此作意而只见到他的凡夫性,并且知道「如果我不去,他将只是作凡夫死」,以神通力升上虚空,降落在坐于日中住处的长老附近,礼敬后显示威仪,坐于一旁。当被问「贤友昙摩丁那,你非时来了吗」时,他说「尊者,我来是为了问问题」。于是当被说「问吧,贤友,我们将知道而说」时,他问了一千个问题。
Thero pucchitapucchitaṃ asajjamānova kathesi. Tato ‘‘atitikkhaṃ vo, bhante, ñāṇaṃ, kadā tumhehi ayaṃ dhammo adhigato’’ti vutte ‘‘ito saṭṭhivassakāle, āvuso’’ti āha. Samādhimpi, bhante, vaḷañjethāti, na yidaṃ, āvuso, bhāriyanti. Tena hi, bhante, ekaṃ hatthiṃ māpethāti . Thero sabbasetaṃ hatthiṃ māpesi. Idāni, bhante, yathā ayaṃ hatthī añcitakaṇṇo pasāritanaṅguṭṭho soṇḍaṃ mukhe pakkhipitvā bheravaṃ koñcanādaṃ karonto tumhākaṃ abhimukho āgacchati, tathā naṃ karothāti. Thero tathā katvā vegena āgacchato hatthissa bheravaṃ ākāraṃ disvā uṭṭhāya palāyituṃ āraddho. Tamenaṃ khīṇāsavatthero hatthaṃ pasāretvā cīvarakaṇṇe gahetvā ‘‘bhante, khīṇāsavassa sārajjaṃ nāma hotī’’ti āha.
长老毫不迟疑地说出所问之问。于是当被问「尊者,你们的智极锐利,你们何时证得此法」时,他说「贤友,六十年前」。「尊者,也请显示定」,「贤友,这不困难」。「那么,尊者,请化作一头象」。长老化作一头全白的象。「尊者,现在请使这象如此:耳朵竖起,鼻子伸展,把鼻子放入口中,发出可怕的吼叫声,向你面前走来」。长老如此作后,见到快速走来的象的可怕形相,起身开始逃跑。那位漏尽长老伸手抓住他的衣角说「尊者,漏尽者有恐惧吗」。
So tamhi kāle attano puthujjanabhāvaṃ ñatvā ‘‘avassayo me, āvuso, dhammadinna hohī’’ti vatvā pādamūle ukkuṭikaṃ nisīdi. ‘‘Bhante, tumhākaṃ avassayo bhavissāmiccevāhaṃ āgato, mā cintayitthā’’ti kammaṭṭhānaṃ kathesi. Thero kammaṭṭhānaṃ gahetvā caṅkamaṃ āruyha tatiye padavāre aggaphalaṃ arahattaṃ pāpuṇi. Thero kira dosacarito ahosi. Evarūpā bhikkhū obhāse kampanti.
他在那时知道自己的凡夫性,说「贤友昙摩丁那,请你作我的依止」后,蹲坐在脚边。「尊者,我正是为了作你的依止而来,不要忧虑」,说了业处。长老取了业处后登上经行处,在第三步时证得最上果阿拉汉。据说长老是嗔行者。这样的比库们在光明中动摇。
§734
nti vipassanāñāṇaṃ. Tassa kira rūpārūpadhamme tulayantassa tīrentassa vissaṭṭhaindavajiramiva avihatavegaṃ tikhiṇaṃ sūraṃ ativisadaṃ ñāṇaṃ uppajjati.
即观智。据说当他衡量、审察色无色法时,生起如未受损伤威力的锐利金刚般锐利、勇猛、极清净的智。
ti vipassanāpīti. Tassa kira tasmiṃ samaye khuddakāpīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti ayaṃ pañcavidhā pīti sakalasarīraṃ pūrayamānā uppajjati.
这是观喜。据说在那时,他生起遍满全身的五种喜:小喜、刹那喜、继起喜、踊跃喜、遍满喜。
ti vipassanāpassaddhi. Tassa kira tasmiṃ samaye rattiṭṭhāne vā divāṭṭhāne vā nisinnassa kāyacittānaṃ neva daratho, na gāravaṃ, na kakkhaḷatā, na akammaññatā, na gelaññaṃ, na vaṅkatā hoti, atha kho panassa kāyacittāni passaddhāni lahūni mudūni kammaññāni suvisadāni ujukāniyeva honti. So imehi passaddhādīhi anuggahitakāyacitto tasmiṃ samaye amānusiṃ nāma ratiṃ anubhavati. Yaṃ sandhāya vuttaṃ –
这是观轻安。据说在那时,无论他坐在夜间住处或日间住处,身与心既无粗重、无沉重、无僵硬、无不适业、无病、无弯曲,而他的身与心是轻安的、轻快的、柔软的、适业的、极净的、正直的。在那时,他以这些轻安等所支持的身心,体验到所谓的非人之乐。关于此,已说:
‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;
「已进入空闲处,心寂静的比库;
Amānusī rati hoti, sammā dhammaṃ vipassato.
正确地观法者,获得非人之乐。
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
「无论何时正思惟,诸蕴的生灭;
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 373-374);
获得喜与悦,对于了知者,那是不死。」
Evamassa imaṃ amānusiṃ ratiṃ sādhayamānā lahutādisampayuttā passaddhi uppajjati.
如此,成就这非人之乐的他,生起与轻快等相应的轻安。
nti vipassanāsukhaṃ. Tassa kira tasmiṃ samaye sakalasarīraṃ abhisandayamānaṃ atipaṇītaṃ sukhaṃ uppajjati.
这是观乐。据说在那时,他生起遍满全身的极殊胜之乐。
ti saddhā. Vipassanāsampayuttāyeva hissa cittacetasikānaṃ atisayapasādabhūtā balavatī saddhā uppajjati.
这是信。与观相应的、作为心与心所的殊胜净信之强力信生起于他。
ti vīriyaṃ. Vipassanāsampayuttameva hissa asithilaṃ anaccāraddhaṃ supaggahitaṃ vīriyaṃ uppajjati.
这是精进。与观相应的、不松懈、不过度精勤、善把握的精进生起于他。
nti sati. Vipassanāsampayuttāyeva hissa supaṭṭhitā supatiṭṭhitā nikhātā acalā pabbatarājasadisā sati uppajjati. So yaṃ yaṃ ṭhānaṃ āvajjati samannāharati manasikaroti paccavekkhati, taṃ taṃ ṭhānamassa okkhanditvā pakkhanditvā dibbacakkhuno paraloko viya satiyā upaṭṭhāti.
这是念。与观相应的、善现起、善安立、深植、不动、如山王般的念生起于他。他所作意、专注、思惟、省察的任何处,那处对他而言,通过念的现起,如同以天眼见他世般,下降、投入而现起。
ti vipassanupekkhā ceva āvajjanupekkhā ca. Tasmiṃ hissa samaye sabbasaṅkhāresu majjhattabhūtā vipassanupekkhāpi balavatī uppajjati. Manodvāre āvajjanupekkhāpi. Sā hissa taṃ taṃ ṭhānaṃ āvajjantassa vissaṭṭhaindavajiramiva pattapuṭe pakkhitta tattanārāco viya ca sūrā tikhiṇā hutvā vahati.
这是观舍与作意舍。在那时,对一切诸行保持中舍的观舍也强力地生起于他。意门的作意舍也是。当他作意那处时,它如同放开的因陀罗金刚,如同投入叶包中的热铁箭般,锐利、敏锐地运行。
ti vipassanānikanti. Evaṃ obhāsādipaṭimaṇḍitāya hissa vipassanāya ālayaṃ kurumānā sukhumā santākārā nikanti uppajjati. Yā nikanti kilesoti pariggahetumpi na sakkā hoti.
这是观乐。如此以光明等庄严的观,对它生起执着的微细、寂静相的乐生起于他。那乐甚至无法把握为「是烦恼」。
Yathā ca obhāse, evaṃ etesupi aññatarasmiṃ uppanne yogāvacaro ‘‘na vata me ito pubbe evarūpaṃ ñāṇaṃ uppannapubbaṃ, evarūpā pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikanti uppannapubbā, addhā maggappattosmi phalappattosmī’’ti amaggameva ‘‘maggo’’ti aphalameva ca ‘‘phala’’nti gaṇhāti. Tassa amaggaṃ ‘‘maggo’’ti aphalaṃ ‘‘phala’’nti gaṇhato vipassanāvīthi ukkantā nāma hoti. So attano mūlakammaṭṭhānaṃ vissajjetvā nikantimeva assādento nisīdatīti.
如同在光明中,如此在这些中的任何一个生起时,瑜伽行者「确实我以前从未生起过这样的智,这样的喜、轻安、乐、胜解、策励、现起、舍、乐从未生起过,我确实已达道、已达果」,把非道执取为「是道」,把非果执取为「是果」。当他把非道执取为「道」、把非果执取为「果」时,他的观之路被称为已出离。他舍弃自己的根本业处,只是享受乐而坐。
§735
Ettha ca obhāsādayo upakkilesavatthutāya upakkilesāti vuttā, na akusalattā. Nikanti pana upakkileso ceva upakkilesavatthu ca. Vatthuvaseneva cete dasa. Gāhavasena pana samatiṃsa honti. Kathaṃ? ‘‘Mama obhāso uppanno’’ti gaṇhato hi diṭṭhigāho hoti, ‘‘manāpo vata obhāso uppanno’’ti gaṇhato mānagāho, obhāsaṃ assādayato taṇhāgāho, iti obhāse diṭṭhimānataṇhāvasena tayo gāhā. Tathā sesesupīti evaṃ gāhavasena samatiṃsa upakkilesā honti. Tesaṃ vasena akusalo abyatto yogāvacaro obhāsādīsu kampati vikkhipati. Obhāsādīsu ekekaṃ ‘‘etaṃ mama, esohamasmi, eso me attā’’ti (ma. ni. 1.241) samanupassati. Tenāhu porāṇā –
在此,光明等因为是染的事而被称为染,不是因为不善性。但乐既是染也是染事。以事而言,这些是十种。但以执取而言,则有三十种。如何?当执取「我的光明生起」时,有见执取;当执取「可意的光明确实生起」时,有慢执取;当享受光明时,有渴爱执取;如此在光明中,以见、慢、渴爱而有三种执取。在其余的也是如此,如此以执取而言,有三十种染。依它们,不善巧、不熟练的瑜伽行者在光明等中动摇、散乱。他随观光明等每一个为「这是我的,我是这个,这是我的我」。因此古人说:「在光明、智与喜中动摇;」
‘‘Obhāse ceva ñāṇe ca, pītiyā ca vikampati;
「在光明、智与喜中动摇;」
Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati.
以及在轻安之乐中，以及在那些使心动摇的诸法中。
‘‘Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati;
在胜解与策励中，在现起中动摇；
Upekkhāvajjanāyañca, upekkhāya nikantiyā’’ti. (paṭi. ma. 2.7);
在舍与作意中，以及在舍的爱乐中。
Maggāmaggavavatthānakathā道非道分别论
§736
Kusalo pana paṇḍito byatto buddhisampanno yogāvacaro obhāsādīsu uppannesu ‘‘ayaṃ kho me obhāso uppanno, so kho panāyaṃ anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo’’ti iti vā taṃ paññāya paricchindati upaparikkhati. Atha vā panassa evaṃ hoti, ‘‘sace obhāso attā bhaveyya, ‘attā’ti gahetuṃ vaṭṭeyya. Anattā ca panāyaṃ ‘attā’ti gahito. Tasmā so avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena anicco, uppādavayapaṭipīḷanaṭṭhena dukkho’’ti sabbaṃ arūpasattake vuttanayena vitthāretabbaṃ. Yathā ca obhāse, evaṃ sesesupi.
然而，善巧、贤智、熟练、具足智慧、修习瑜伽者，当光明等生起时，他以慧分别论、审察：「这光明已在我生起，然而这是无常的、有为的、缘起的、灭尽法、衰灭法、离贪法、灭法。」或者他如此想：「如果光明是我，执取为『我』是适当的。然而这无我却被执取为『我』。因此，它以无自在义是无我，以生起后不存在义是无常，以生灭逼迫义是苦。」一切应以在无色七法中所说的方式详述。如在光明中，在其余诸法中也是如此。
So evaṃ upaparikkhitvā obhāsaṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti (ma. ni. 1.241) samanupassati. Ñāṇaṃ…pe… nikantiṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti (ma. ni. 1.241) samanupassati. Evaṃ samanupassanto obhāsādīsu na kampati na vedhati. Tenāhu porāṇā –
他如此审察后，随观光明：「这不是我的，这我不是，这不是我的我。」随观智……乃至……随观爱乐：「这不是我的，这我不是，这不是我的我。」如此随观者，在光明等中不动摇、不震动。因此古人说：
‘‘Imāni dasa ṭhānāni, paññāyassa pariccitā;
「这十种处，以慧分别论；
Dhammuddhaccakusalo hoti, na ca vikkhepaṃ gacchatī’’ti. (paṭi. ma. 2.7);
善巧于法的掉举，不趣向散乱。」
So evaṃ vikkhepaṃ agacchanto taṃ samatiṃsavidhaṃ upakkilesajaṭaṃ vijaṭetvā obhāsādayo dhammā na maggo. Upakkilesavimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggoti maggañca amaggañca vavatthapeti. Tassevaṃ ‘‘ayaṃ maggo, ayaṃ na maggo’’ti maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ ti veditabbaṃ.
如此不趣向散乱者，解开那三十种随烦恼之结后，确定光明等诸法不是道，而从随烦恼解脱、行于道路的观智是道，如此确定道与非道。应知他的智如此住立：「这是道，这不是道」，已知道与非道。
Ettāvatā ca pana tena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti. Kathaṃ? tāva nāmarūpassa vavatthāpanena vavatthānaṃ kataṃ. paccayapariggahaṇena vavatthānaṃ. Imissaṃ sammāmaggassa avadhāraṇena vavatthānaṃ katanti, evaṃ lokiyeneva tāva ñāṇena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti.
如此,以此,他已作了三谛的确定。如何?首先,以名色的确定而作了确定。以缘的把握而作了确定。以此正道的确定而作了确定。如此,首先以世间智,已作了三谛的确定。
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
Maggāmaggañāṇadassanavisuddhiniddeso nāma · 道非道智见清净分别
Vīsatimo paricchedo. · 第二十章