21. Paṭipadāñāṇadassanavisuddhiniddeso21. 行道智见清净分别
21. Paṭipadāñāṇadassanavisuddhiniddeso21. 行道智见清净分别
Upakkilesavimuttaudayabbayañāṇakathā离染生灭智论
§737
Aṭṭhannaṃ pana ñāṇānaṃ vasena sikhāppattā vipassanā, navamañca saccānulomikañāṇanti ayaṃ nāma. nti cettha upakkilesavimuttaṃ vīthipaṭipannavipassanāsaṅkhātaṃ udayabbayānupassanāñāṇaṃ, bhaṅgānupassanāñāṇaṃ, bhayatupaṭṭhānañāṇaṃ, ādīnavānupassanāñāṇaṃ, nibbidānupassanāñāṇaṃ, muñcitukamyatāñāṇaṃ, paṭisaṅkhānupassanāñāṇaṃ, saṅkhārupekkhāñāṇanti imāni aṭṭha ñāṇāni veditabbāni. nti anulomassetaṃ adhivacanaṃ. Tasmā taṃ sampādetukāmena upakkilesavimuttaṃ udayabbayañāṇaṃ ādiṃ katvā etesu ñāṇesu yogo karaṇīyo.
以八智为基础达到顶点的观,以及第九随顺谛智,这是名称。在此,应知这八智:离染的、进入道路的观所称的生灭随观智、坏灭随观智、怖畏现起智、过患随观智、厌离随观智、欲解脱智、审察随观智、行舍智。「随顺」是这个的同义词。因此,想要成就它的人,应从离染的生灭智开始,在这些智上努力修习。
§738
Puna udayabbayañāṇe yogo kimatthiyoti ce? Lakkhaṇasallakkhaṇattho. Udayabbayañāṇaṃ hi heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ hutvā yāthāvasarasato tilakkhaṇaṃ sallakkhetuṃ nāsakkhi. Upakkilesavimuttaṃ pana sakkoti. Tasmā lakkhaṇasallakkhaṇatthamettha puna yogo karaṇīyo.
再者,在生灭智上努力修习是为了什么目的呢?为了特相的观察。因为生灭智在下面被十种染所染污,不能如实地观察三相。但离染的则能够。因此,在此应再次为了特相的观察而努力修习。
§739
Lakkhaṇāni pana kissa amanasikārā kena paṭicchannattā na upaṭṭhahanti? tāva udayabbayānaṃ amanasikārā santatiyā paṭicchannattā na upaṭṭhāti. abhiṇhasampaṭipīḷanassa amanasikārā iriyāpathehi paṭicchannattā na upaṭṭhāti. nānādhātuvinibbhogassa amanasikārā ghanena paṭicchannattā na upaṭṭhāti. Udayabbayampana pariggahetvā santatiyā vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Abhiṇhasampaṭipīḷanaṃ manasikatvā iriyāpathe ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Nānādhātuyo vinibbhujitvā ghanavinibbhoge kate anattalakkhaṇaṃ yāthāvasarasato upaṭṭhāti.
但是,诸相因为不作意什么、被什么所覆盖而不现起呢?首先,无常相因为不作意生灭、被相续所覆盖而不现起。苦相因为不作意不断的逼迫、被诸威仪所覆盖而不现起。三十二相因为不作意种种界的分别论、被密集所覆盖而不现起。但是,把握生灭后,当相续被破坏时,无常相如实地现起。作意不断的逼迫后,当诸威仪被打破时,苦相如实地现起。分别论种种界后,当密集的分别论被作成时,三十二相如实地现起。
§740
Ettha ca aniccaṃ, aniccalakkhaṇaṃ, dukkhaṃ, dukkhalakkhaṇaṃ, anattā, anattalakkhaṇanti ayaṃ vibhāgo veditabbo. Tattha nti khandhapañcakaṃ. Kasmā? Uppādavayaññathattabhāvā , hutvā abhāvato vā. Uppādavayaññathattaṃ hutvā abhāvasaṅkhāto vā ākāravikāro.
在此,应知这个区别:无常、无常相,苦、苦相,无我、三十二相。其中,「无常」是五蕴。为什么?因为生起、灭坏、变异的状态,或因为有后无。无常相是生起、灭坏、变异,或称为有后无的行相变化。
‘‘Yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15) vacanato pana tadeva khandhapañcakaṃ . Kasmā? Abhiṇhapaṭipīḷanā, abhiṇhapaṭipīḷanākāro .
但是,根据「凡无常者即是苦」的说法,「苦」就是那同样的五蕴。为什么?因为不断的逼迫。苦相是不断逼迫的行相。
‘‘Yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15) pana vacanato tadeva khandhapañcakaṃ . Kasmā? Avasavattanato, avasavattanākāro .
但是,根据「凡苦者即是无我」的说法,「无我」就是那同样的五蕴。为什么?因为不能自在。三十二相是不能自在的行相。
Tayidaṃ sabbampi ayaṃ yogāvacaro upakkilesavimuttena vīthipaṭipannavipassanāsaṅkhātena udayabbayānupassanāñāṇena yāthāvasarasato sallakkheti.
这一切,这位瑜伽行者以离染的、进入道路的观所称的生灭随观智如实地观察。
Upakkilesavimuttaudayabbayañāṇaṃ niṭṭhitaṃ. · 离染生灭智完
Bhaṅgānupassanāñāṇakathā坏随观智论
§741
Tassevaṃ sallakkhetvā punappunaṃ ‘‘aniccaṃ dukkhamanattā’’ti rūpārūpadhamme tulayato tīrayato taṃ ñāṇaṃ tikkhaṃ hutvā vahati, saṅkhārā lahuṃ upaṭṭhahanti, ñāṇe tikkhe vahante saṅkhāresu lahuṃ upaṭṭhahantesu uppādaṃ vā ṭhitiṃ vā pavattaṃ vā nimittaṃ vā na sampāpuṇāti. Khayavayabhedanirodheyeva sati santiṭṭhati. Tassa ‘‘evaṃ uppajjitvā evaṃ nāma saṅkhāragataṃ nirujjhatī’’ti passato etasmiṃ ṭhāne bhaṅgānupassanaṃ nāma vipassanāñāṇaṃ uppajjati. Yaṃ sandhāya vuttaṃ –
他如此观察后,再三地「无常、苦、无我」地衡量、审察色与非色诸法时,那智变得锐利而进行,诸行轻快地现起。当智锐利地进行、诸行轻快地现起时,他不达到生起、住、转起或相。念只安住于灭尽、坏灭、破坏、灭。当他见到「如此生起后,如此名为行的灭尽」时,在此处生起名为坏灭随观的观智。关于这个,说道——
‘‘Kathaṃ ārammaṇapaṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ? Rūpārammaṇatā cittaṃ uppajjitvā bhijjati, taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati . ti kathaṃ anupassati? Aniccato anupassati no niccato, dukkhato anupassati no sukhato, anattato anupassati no attato, nibbindati no nandati, virajjati no rajjati, nirodheti no samudeti, paṭinissajjati no ādiyati.
「如何以所缘简择而在坏灭随观中的慧是观智?以色为所缘的心生起后破灭,简择那个所缘,随观那个心的坏灭。如何随观?随观为无常而非常,随观为苦而非乐,随观为无我而非我,厌离而不欢喜,离染而不染着,使灭而不使集,舍遣而不执取。
‘‘Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ paṭinissajjanto ādānaṃ pajahati.
「随观为无常者舍断常想。随观为苦者舍断乐想,随观为无我者舍断我想,厌离者舍断欢喜,离染者舍断贪,使灭者舍断集,舍遣者舍断执取。
‘‘Vedanārammaṇatā…pe… saññārammaṇatā… saṅkhārārammaṇatā… viññāṇārammaṇatā… cakkhārammaṇatā…pe… jarāmaraṇārammaṇatā cittaṃ uppajjitvā bhijjati…pe… paṭinissajjanto ādānaṃ pajahati.
「以受为所缘……乃至……以想为所缘……以行为所缘……以识为所缘……以眼为所缘……乃至……以老死为所缘的心生起后破灭……乃至……舍遣者舍断执取。
‘‘Vatthusaṅkamanā ceva, paññāya ca vivaṭṭanā;
「基础的转移,以及慧的转起;
Āvajjanābalañceva, paṭisaṅkhāvipassanā.
「作意之力,以及简择观。
‘‘Ārammaṇaanvayena, ubho ekavavatthanā;
「依所缘之随顺,两者的一起确定;
Nirodhe adhimuttatā, vayalakkhaṇavipassanā.
「于灭的胜解,灭相的观。
‘‘Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;
「简择所缘,随观坏灭;」
Suññato ca upaṭṭhānaṃ, adhipaññāvipassanā.
空的现起,以及增上慧的观。
‘‘Kusalo tīsu anupassanāsu, catasso ca vipassanāsu;
「善巧于三种随观,以及四种观;
Tayo upaṭṭhāne kusalatā, nānādiṭṭhīsu na kampatī’’ti.
善巧于三种现起,在种种见中不动摇。」
‘‘Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, tena vuccati ‘ārammaṇapaṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇa’’’nti (paṭi. ma. 1.51-52).
「以知的意义为智,以了知的意义为慧,因此说『在坏灭随观中对所缘的省察之慧,在观中为智』」(无碍解道 1.51-52)。
§742
Tattha ti yaṃkiñci ārammaṇaṃ paṭisaṅkhāya jānitvā, khayato vayato disvāti attho. ti tassa, ārammaṇaṃ khayato vayato paṭisaṅkhāya uppannassa ñāṇassa bhaṅgaṃ anupassane yā paññā, idaṃ vipassane ñāṇanti vuttaṃ. Taṃ kathaṃ hotīti ayaṃ tāva kathetukamyatāpucchāya attho. Tato yathā taṃ hoti, taṃ dassetuṃ ‘‘rūpārammaṇatā’’tiādi vuttaṃ.
其中「省察任何所缘而知,从灭尽、从坏灭而见」是其义。「对于那个,在坏灭随观中,对于省察所缘从灭尽、从坏灭而生起的智之慧,这在观中称为智」如是所说。「那如何发生?」这是想要说明的问题之义。然后为了显示那如何发生,说「色所缘性」等。
Tattha ti rūpārammaṇaṃ cittaṃ uppajjitvā bhijjati. Atha vā rūpārammaṇabhāve cittaṃ uppajjitvā bhijjatīti attho. ti taṃ rūpārammaṇaṃ paṭisaṅkhāya jānitvā, khayato vayato disvāti attho. ti yena cittena taṃ rūpārammaṇaṃ khayato vayato diṭṭhaṃ, tassa cittassa aparena cittena bhaṅgaṃ anupassatīti attho. Tenāhu porāṇā ‘‘ñātañca ñāṇañca ubhopi vipassatī’’ti.
其中「以色为所缘的心生起后破灭。或者,在色所缘存在时心生起后破灭」是其义。「省察那色所缘而知,从灭尽、从坏灭而见」是其义。「以某心从灭尽、从坏灭而见那色所缘,以另一心随观那心的坏灭」是其义。因此古师们说「所知与智两者都观」。
Ettha ca ti anu anu passati, anekehi ākārehi punappunaṃ passatīti attho. Tenāha – ‘‘anupassatīti kathaṃ anupassati. Aniccato anupassatī’’tiādi.
而此中「随观」者,随、随而见,以多种行相一再再地见是其义。因此说——「如何随观?从无常随观」等。
Tattha yasmā bhaṅgo nāma aniccatāya paramā koṭi, tasmā so bhaṅgānupassako yogāvacaro sabbaṃ saṅkhāragataṃ aniccato anupassati, no niccato. Tato aniccassa dukkhattā, dukkhassa ca anattattā tadeva dukkhato anupassati, no sukhato. Anattato anupassati no attato.
其中,因为坏灭名为无常性的最高边际,因此那随观坏灭的瑜伽行者从无常随观一切行所摄,非从常。然后因无常之苦性,以及苦之无我性,随观那同样的从苦,非从乐。从无我随观,非从我。
Yasmā pana yaṃ aniccaṃ dukkhamanattā, na taṃ abhinanditabbaṃ. Yañca anabhinanditabbaṃ, na tattha rajjitabbaṃ. Tasmā etasmiṃ bhaṅgānupassanānusārena ‘‘aniccaṃ dukkhamanattā’’ti diṭṭhe saṅkhāragate nibbindati, no nandati. Virajjati, no rajjati. So evaṃ arajjanto lokikeneva tāva ñāṇena rāgaṃ nirodheti, no samudeti. Samudayaṃ na karotīti attho.
然而,因为凡是无常、苦、无我者,不应欢喜。凡不应欢喜者,不应于彼染着。因此,依此坏灭随观之随行,见「无常、苦、无我」于诸行时,他厌离而不欢喜,离染而不染着。如此不染着者,仅以世间智暂时灭除贪,不令生起。意思是:不作集。
Atha vā so evaṃ viratto yathā diṭṭhaṃ saṅkhāragataṃ, tathā adiṭṭhampi anvayañāṇavasena nirodheti , no samudeti. Nirodhatova manasikaroti. Nirodhamevassa passati, no samudayanti attho.
或者,如此离染者,如所见之诸行,对未见者亦以推度智灭除,不令生起。他只作意灭。意思是:他只见灭,不见集。
So evaṃ paṭipanno paṭinissajjati, no ādiyati. Kiṃ vuttaṃ hoti? Ayampi aniccādianupassanā tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandanato pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. Tasmā tāya samannāgato bhikkhu yathāvuttena nayena kilese pariccajati, nibbāne ca pakkhandati. Nāpi nibbattanavasena kilese ādiyati, na adosadassitāvasena saṅkhatārammaṇaṃ. Tena vuccati ‘‘paṭinissajjati no ādiyatī’’ti.
如此行道者舍弃,不执取。这是什么意思?此无常等随观,因为以彼分之力与诸蕴行一起舍断诸烦恼,又因见有为之过患而倾向于与彼相反的涅槃、跳入,故称为舍弃之舍弃与跳入之舍弃。因此,具足彼之比库,以所说之方式舍断诸烦恼,跳入涅槃。也不以生起之力执取诸烦恼,不以未见过患之力执取有为所缘。因此说「舍弃而不执取」。
§743
Idānissa tehi ñāṇehi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ ‘‘aniccato anupassanto niccasaññaṃ pajahatī’’tiādi vuttaṃ. Tattha nti sappītikaṃ taṇhaṃ. Sesaṃ vuttanayameva.
现在,为了显示以彼等诸智所应断之诸法,故说「随观无常者舍断常想」等。其中,「欢喜」是有喜之渴爱。其余如前所说之方式。
§744
Gāthāsu pana ti rūpassa bhaṅgaṃ disvā puna yena cittena bhaṅgo diṭṭho, tassāpi bhaṅgadassanavasena purimavatthuto aññavatthusaṅkamanā. ti udayaṃ pahāya vaye santiṭṭhanā. ti rūpassa bhaṅgaṃ disvā puna bhaṅgārammaṇassa cittassa bhaṅgadassanatthaṃ anantarameva āvajjanasamatthatā. ti esā ārammaṇapaṭisaṅkhābhaṅgānupassanā nāma.
然而,在偈颂中,「转移」是见色之坏灭后,又以所见坏灭之心,依见彼之坏灭而从前所缘转移至另一所缘。「住立」是舍断生起而住立于灭。「迅速」是见色之坏灭后,为了见以坏灭为所缘之心的坏灭,能够紧接着转向。「此」是名为所缘反复思察坏灭随观。
§745
ti paccakkhato diṭṭhassa ārammaṇassa anvayena anugamanena yathā idaṃ, tathā atītepi saṅkhāragataṃ bhijjittha, anāgatepi bhijjissatīti evaṃ ubhinnaṃ ekasabhāveneva vavatthāpananti attho.
「推度」意思是:对现前所见之所缘,以推度、随行,如此,过去之诸行亦曾坏灭,未来亦将坏灭,如此以同一自性确定两者。
Vuttampi cetaṃ porāṇehi –
古师亦说此:
‘‘Saṃvijjamānamhi visuddhadassano,
「对现前存在者具清净见者,」
Tadanvayaṃ neti atītanāgate;
「以此类推过去未来；」
Sabbepi saṅkhāragatā palokino,
「一切行所摄者皆坏灭，」
Ussāvabindū sūriyeva uggate’’ti.
「如日出时露珠消散。」
ti evaṃ ubhinnaṃ bhaṅgavasena ekavavatthānaṃ katvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā taggarutā tanninnatā tappoṇatā tappabbhāratāti attho. ti esā vayalakkhaṇavipassanā nāmāti vuttaṃ hoti.
如此以两者的坏灭为一确定，对于那坏灭所称的灭，意乐、执持、倾向、趣向、专注之义。此即所说的灭相观。
§746
ti purimañca rūpādiārammaṇaṃ jānitvā. ti tassārammaṇassa bhaṅgaṃ disvā tadārammaṇassa cittassa bhaṅgaṃ anupassati. nti tassevaṃ bhaṅgaṃ anupassato ‘‘saṅkhārāva bhijjanti, tesaṃ bhedo maraṇaṃ, na añño koci atthī’’ti suññato upaṭṭhānaṃ ijjhati.
知前色等所缘后，见彼所缘的坏灭，随观以彼为所缘的心之坏灭。如此随观坏灭者，「诸行坏灭，彼等之破坏是死，无有其他」，如此空的现起得成就。
Tenāhu porāṇā –
因此古人说：
‘‘Khandhā nirujjhanti na catthi añño,
「诸蕴灭尽无有他者，」
Khandhāna bhedo maraṇanti vuccati;
「诸蕴之破坏称为死；」
Tesaṃ khayaṃ passati appamatto,
不放逸者见它们的灭尽，
Maṇiṃva vijjhaṃ vajirena yoniso’’ti.
如以金刚如理穿透宝珠。」
ti yā ca ārammaṇapaṭisaṅkhā yā ca bhaṅgānupassanā yañca suññato upaṭṭhānaṃ, ayaṃ adhipaññāvipassanā nāmāti vuttaṃ hoti.
如此，所缘简择、随观坏灭以及空的现起，这被称为增上慧观。
§747
ti aniccānupassanādīsu tīsu cheko bhikkhu. ti nibbidādīsu ca catūsu vipassanāsu. ti khayato vayato suññatoti imasmiñca tividhe upaṭṭhāne kusalatāya. ti sassatadiṭṭhiādīsu nānappakārāsu diṭṭhīsu na vedhati.
如此，比库在随观无常等三者中熟练。如此，在厌离等四种观中。如此，在「从灭、从坏、从空」这三种现起中善巧。如此，在常见等种种见中不动摇。
§748
So evaṃ avedhamāno ‘‘aniruddhameva nirujjhati, abhinnameva bhijjatī’’ti pavattamanasikāro dubbalabhājanassa viya bhijjamānassa, sukhumarajasseva vippakiriyamānassa, tilānaṃ viya bhajjiyamānānaṃ sabbasaṅkhārānaṃ uppādaṭṭhitipavattanimittaṃ vissajjetvā bhedameva passati. So yathā nāma cakkhumā puriso pokkharaṇītīre vā nadītīre vā ṭhito thūlaphusitake deve vassante udakapiṭṭhe mahantamahantāni udakabubbuḷakāni uppajjitvā uppajjitvā sīghaṃ sīghaṃ bhijjamānāni passeyya, evameva sabbe saṅkhārā bhijjanti bhijjantīti passati. Evarūpaṃ hi yogāvacaraṃ sandhāya vuttaṃ bhagavatā –
他如此不动摇，作意「未被阻止而灭，未被破坏而破」，如脆弱的容器破碎，如细微的尘埃散开，如芝麻被压碎，舍弃一切诸行的生、住、转之相，只见破坏。犹如有眼之人站在池塘边或河岸边，当天降大雨滴时，见水面上大大的水泡一再生起后迅速破灭；如是，他见一切诸行破灭、破灭。世尊针对这样的瑜伽行者说：
‘‘Yathā bubbuḷakaṃ passe, yathā passe marīcikaṃ;
「如见水泡，如见阳焰；
Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti. (dha. pa. 170);
如是观察世间者，死王不见他。」(法句170)
§749
Tassevaṃ ‘‘sabbe saṅkhārā bhijjanti bhijjantī’’ti abhiṇhaṃ passato aṭṭhānisaṃsaparivāraṃ bhaṅgānupassanāñāṇaṃ balappattaṃ hoti. Tatrime aṭṭhānisaṃsā – bhavadiṭṭhippahānaṃ, jīvitanikantipariccāgo, sadāyuttapayuttatā, visuddhājīvitā, ussukkappahānaṃ, vigatabhayatā, khantisoraccapaṭilābho, aratiratisahanatāti.
当他如此频繁地见「一切诸行破灭、破灭」时，具八利益的随观坏灭智达到强力。此中这八种利益是：舍断有见、放弃对生命的爱著、常时精勤、清净的生活、舍断躁急、离怖畏、获得忍辱与柔和、堪忍不乐与乐。
Tenāhu porāṇā –
因此古人说:
‘‘Imāni aṭṭhagguṇamuttamāni,
「见此八种最上功德,
Disvā tahiṃ sammasate punappunaṃ;
于彼一再思惟;
Ādittacelassirasūpamo muni,
牟尼如头衣着火者,
Bhaṅgānupassī amatassa pattiyā’’ti.
随观坏灭以证不死。」
Bhaṅgānupassanāñāṇaṃ niṭṭhitaṃ. · 坏随观智完
Bhayatupaṭṭhānañāṇakathā怖畏现起智论
§750
Tassevaṃ sabbasaṅkhārānaṃ khayavayabhedanirodhārammaṇaṃ bhaṅgānupassanaṃ āsevantassa bhāventassa bahulīkarontassa sabbabhavayonigatiṭhitisattāvāsesu pabhedakā saṅkhārā sukhena jīvitukāmassa bhīrukapurisassa sīhabyagghadīpiacchataracchayakkharakkhasacaṇḍagoṇacaṇḍakukkurapabhinnamadacaṇḍahatthighoraāsīvisaasanivicakkasusānaraṇabhūmijalitaaṅgārakāsuādayo viya mahābhayaṃ hutvā upaṭṭhahanti. Tassa ‘‘atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgate nibbattanakasaṅkhārāpi evameva nirujjhissantī’’ti passato etasmiṃ ṭhāne nāma uppajjati.
当他如此修习、培育、多作以一切诸行的灭尽、坏灭、破坏、止息为所缘的坏灭随观时,在一切有、趣、生、住处、有情居中破坏的诸行,对于想要快乐生活的怯弱之人,犹如狮子、老虎、豹、熊、鬣狗、亚卡、罗刹、凶猛的公牛、凶猛的狗、发狂的凶猛大象、可怖的毒蛇、霹雳、轮、坟场、战场、燃烧的炭坑等,成为大怖畏而现起。当他见到「过去的诸行已灭,现在的诸行正在灭,未来将生起的诸行也将如此灭」时,在此处生起怖畏现起智。
Tatrāyaṃ upamā – ekissā kira itthiyā tayo puttā rājaparādhikā, tesaṃ rājā sīsacchedaṃ āṇāpesi. Sā puttehi saddhiṃ āghātanaṃ agamāsi. Athassā jeṭṭhaputtassa sīsaṃ chinditvā majjhimassa chindituṃ ārabhiṃsu. Sā jeṭṭhassa sīsaṃ chinnaṃ majjhimassa ca chijjamānaṃ disvā kaniṭṭhamhi ālayaṃ vissajji ‘‘ayampi etesaññeva sadiso bhavissatī’’ti. Tattha tassā itthiyā jeṭṭhaputtassa chinnasīsadassanaṃ viya yogino atītasaṅkhārānaṃ nirodhadassanaṃ, majjhimassa chijjamānasīsadassanaṃ viya paccuppannānaṃ nirodhadassanaṃ, ‘‘ayampi etesaññeva sadiso bhavissatī’’ti kaniṭṭhaputtamhi ālayavissajjanaṃ viya ‘‘anāgatepi nibbattanakasaṅkhārā bhijjissantī’’ti anāgatānaṃ nirodhadassanaṃ. Tassevaṃ passato etasmiṃ ṭhāne uppajjati bhayatupaṭṭhānañāṇaṃ.
此处有譬喻:据说有一位妇女的三个儿子犯了王罪,国王命令斩首。她与儿子们一起去了刑场。然后他们砍下她长子的头,开始砍中子的头。她见到长子的头已被砍下、中子的头正在被砍,对幼子舍离了执着,「这个也将与他们一样」。在那里,那位妇女见到长子被砍下的头,如同瑜伽者见到过去诸行的灭;见到中子正在被砍的头,如同见到现在诸行的灭;对幼子舍离执着「这个也将与他们一样」,如同见到未来诸行的灭「未来将生起的诸行也将破坏」。当他如此见时,在此处生起怖畏现起智。
Aparāpi upamā – ekā kira pūtipajā itthī dasa dārake vijāyi. Tesu nava matā, eko hatthagato marati, aparo kucchiyaṃ. Sā nava dārake mate dasamañca mīyamānaṃ disvā kucchigate ālayaṃ vissajji ‘‘ayampi etesaññeva sadiso bhavissatī’’ti. Tattha tassā itthiyā navannaṃ dārakānaṃ maraṇānussaraṇaṃ viya yogino atītasaṅkhārānaṃ nirodhadassanaṃ, hatthagatassa mīyamānabhāvadassanaṃ viya yogino paccuppannānaṃ nirodhadassanaṃ, kucchigate ālayavissajjanaṃ viya anāgatānaṃ nirodhadassanaṃ. Tassevaṃ passato etasmiṃ khaṇe uppajjati bhayatupaṭṭhānañāṇaṃ.
还有另一个譬喻:据说有一位多产的妇女生了十个孩子。其中九个已死,一个在手中正在死,另一个在腹中。她见到九个孩子已死、第十个正在死,对腹中的孩子舍离了执着,「这个也将与他们一样」。在那里,那位妇女忆念九个孩子的死亡,如同瑜伽者见到过去诸行的灭;见到手中孩子正在死的状态,如同瑜伽者见到现在诸行的灭;对腹中孩子舍离执着,如同见到未来诸行的灭。当他如此见时,在此刹那生起怖畏现起智。
§751
Bhayatupaṭṭhānañāṇaṃ pana bhāyati na bhāyatīti? Na bhāyati. Tañhi atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantīti tīraṇamattameva hoti. Tasmā yathā nāma cakkhumā puriso nagaradvāre tisso aṅgārakāsuyo olokayamāno sayaṃ na bhāyati, kevalaṃ hissa ‘‘ye ye ettha nipatissanti, sabbe anappakaṃ dukkhamanubhavissantī’’ti tīraṇamattameva hoti. Yathā vā pana cakkhumā puriso khadirasūlaṃ ayosūlaṃ suvaṇṇasūlanti paṭipāṭiyā ṭhapitaṃ sūlattayaṃ olokayamāno sayaṃ na bhāyati, kevalaṃ hissa ‘‘ye ye imesu sūlesu nipatissanti, sabbe anappakaṃ dukkhamanubhavissantī’’ti tīraṇamattameva hoti, evameva bhayatupaṭṭhānañāṇaṃ sayaṃ na bhāyati, kevalaṃ hissa aṅgārakāsuttayasadisesu, sūlattayasadisesu ca tīsu bhavesu ‘‘atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantī’’ti tīraṇamattameva hoti. Yasmā panassa kevalaṃ sabbabhavayonigatiṭhitinivāsagatā saṅkhārā byasanāpannā sappaṭibhayā hutvā bhayato upaṭṭhahanti, tasmā nti vuccati.
然而,怖畏现起智是恐怖还是不恐怖呢?不恐怖。因为那只是「过去诸行已灭,现在诸行正灭,未来诸行将灭」的推度而已。因此,譬如有眼之人观看城门处的三个炭火坑,他自己并不恐怖,只是他「凡是落入此处者,一切都将体验不少的苦」的推度而已。或者譬如有眼之人观看依次放置的阿迦西亚木桩、铁桩、金桩这三桩,他自己并不恐怖,只是他「凡是落在这些桩上者,一切都将体验不少的苦」的推度而已。同样地,怖畏现起智自己并不恐怖,只是他对于如三炭火坑、如三桩的三有,「过去诸行已灭,现在诸行正灭,未来诸行将灭」的推度而已。然而因为他只是一切有、趣、生、住处、居所所摄的诸行,成为遭遇灾难、具有怖畏而从怖畏现起,因此称为怖畏现起智。
Evaṃ bhayato upaṭṭhāne panassa ayaṃ pāḷi –
如此在怖畏现起时,他有此圣典:
‘‘Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? Dukkhato. Anattato manasikaroto kiṃ bhayato upaṭṭhātīti? Aniccato manasikaroto nimittaṃ bhayato upaṭṭhāti. Dukkhato manasikaroto pavattaṃ bhayato upaṭṭhāti. Anattato manasikaroto nimittañca pavattañca bhayato upaṭṭhātī’’ti (paṭi. ma. 1.227).
「作意无常时,什么从怖畏现起?苦。作意无我时,什么从怖畏现起?作意无常时,相从怖畏现起。作意苦时,流转从怖畏现起。作意无我时,相与流转从怖畏现起。」
Tattha nti saṅkhāranimittaṃ. Atītānāgatapaccuppannānaṃ saṅkhārānamevetaṃ adhivacanaṃ. Aniccato manasikaronto hi saṅkhārānaṃ maraṇameva passati, tenassa nimittaṃ bhayato upaṭṭhāti. nti rūpārūpabhavapavatti. Dukkhato manasikaronto hi sukhasammatāyapi pavattiyā abhiṇhapaṭipīḷanabhāvameva passati, tenassa pavattaṃ bhayato upaṭṭhāti. Anattato manasikaronto pana ubhayampetaṃ suññagāmaṃ viya marīcigandhabbanagarādīni viya ca rittaṃ tucchaṃ suññaṃ assāmikaṃ apariṇāyakaṃ passati. Tenassa nimittañca pavattañca ubhayaṃ bhayato upaṭṭhātīti.
其中,「相」是诸行相。这是过去、未来、现在诸行的同义语。因为作意无常者见到诸行的死亡,因此相从怖畏对他现起。「流转」是色有与无色有的流转。因为作意苦者,即使在被认为是乐的流转中,也只见到频繁逼迫的状态,因此流转从怖畏对他现起。然而作意无我者,见到这两者如空村、如阳焰、如乾达婆城等,是空的、虚的、空无的、无主的、不能依靠的。因此相与流转两者从怖畏对他现起。
Bhayatupaṭṭhānañāṇaṃ niṭṭhitaṃ. · 怖畏现起智完
Ādīnavānupassanāñāṇakathā过患随观智论
§752
Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa bhāventassa bahulīkarontassa sabbabhavayonigatiṭhitisattāvāsesu neva tāṇaṃ, na leṇaṃ, na gati, nappaṭisaraṇaṃ paññāyati. Sabbabhavayonigatiṭhitinivāsagatesu saṅkhāresu ekasaṅkhārepi patthanā vā parāmāso vā na hoti. Tayo bhavā vītaccikaṅgārapuṇṇaaṅgārakāsuyo viya, cattāro mahābhūtā ghoravisaāsīvisā viya, pañcakkhandhā ukkhittāsikavadhakā viya, cha ajjhattikāyatanāni suññagāmo viya, cha bāhirāyatanāni gāmaghātakacorā viya, satta viññāṇaṭṭhitiyo, nava ca sattāvāsā ekādasahi aggīhi ādittā sampajjalitā sajotibhūtā viya ca, sabbe saṅkhārā gaṇḍabhūtā rogabhūtā sallabhūtā aghabhūtā ābādhabhūtā viya ca nirassādā nirasā mahāādīnavarāsibhūtā hutvā upaṭṭhahanti.
当他修习、培育、多作那怖畏现起智时,在一切有、趣、生、住处、众生居所中,不显现庇护所、洞穴、去处、归依处。对于一切有、趣、生、住处、居所所摄的诸行,即使对一行也没有希求或执取。三有如充满燃烧炭火的炭火坑,四大种如可怕毒蛇,五蕴如举刀的杀戮者,六内处如空村,六外处如杀村的盗贼,七识住与九众生居如被十一火燃烧、炽燃、光耀,一切诸行如肿瘤、如疾病、如箭、如灾祸、如病痛,成为无味、无利益、大过患之聚而现起。
Kathaṃ? Sukhena jīvitukāmassa bhīrukapurisassa ramaṇīyākārasaṇṭhitampi savāḷakamiva vanagahanaṃ, sasaddūlā viya guhā, sagāharakkhasaṃ viya udakaṃ, samussitakhaggā viya paccatthikā, savisaṃ viya bhojanaṃ, sacoro viya maggo, ādittamiva agāraṃ, uyyuttasenā viya raṇabhūmi. Yathā hi so puriso etāni savāḷakavanagahanādīni āgamma bhīto saṃviggo lomahaṭṭhajāto samantato ādīnavameva passati, evamevāyaṃ yogāvacaro bhaṅgānupassanāvasena sabbasaṅkhāresu bhayato upaṭṭhitesu samantato nirasaṃ nirassādaṃ ādīnavameva passati. Tassevaṃ passato nāma uppannaṃ hoti. Yaṃ sandhāya idaṃ vuttaṃ –
如何?对于想要安乐生活的怯弱之人,即使形状美好的森林密林如有虎,洞穴如有豹,水如有鳄鱼守护,敌人如举起刀剑,食物如有毒,道路如有盗贼,房屋如燃烧,战场如军队出动。譬如那人来到这些有虎的森林密林等,恐怖、惊惧、毛骨悚然,到处只见过患。同样地,这位瑜伽行者,当通过坏灭随观而在一切诸行中从怖畏现起时,到处见到无利益、无味、只是过患。当他如此见时,名为过患智生起。关于此,这样说:
‘‘Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? Uppādo bhayanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ bhayanti… nimittaṃ bhayanti… āyūhanā bhayanti… paṭisandhi bhayanti… gati bhayanti… nibbatti bhayanti… upapatti bhayanti… jāti bhayanti… jarā bhayanti… byādhi bhayanti… maraṇaṃ bhayanti… soko bhayanti… paridevo bhayanti… upāyāso bhayanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Anuppādo khemanti santipade ñāṇaṃ. Appavattaṃ…pe… anupāyāso khemanti santipade ñāṇaṃ. Uppādo bhayaṃ, anuppādo khemanti santipade ñāṇaṃ. Pavattaṃ…pe… upāyāso bhayaṃ, anupāyāso khemanti santipade ñāṇaṃ.
「如何在怖畏现起时,慧是过患智?生是怖畏,在怖畏现起时,慧是过患智。流转是怖畏...相是怖畏...造作是怖畏...结生是怖畏...趣是怖畏...出生是怖畏...再生是怖畏...生是怖畏...老是怖畏...病是怖畏...死是怖畏...愁是怖畏...悲是怖畏...恼是怖畏,在怖畏现起时,慧是过患智。不生是安稳,是寂静处智。不流转...乃至...无恼是安稳,是寂静处智。生是怖畏,不生是安稳,是寂静处智。流转...乃至...恼是怖畏,无恼是安稳,是寂静处智。
‘‘Uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ…pe… upāyāso dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Anuppādo sukhanti santipade ñāṇaṃ. Appavattaṃ…pe… anupāyāso sukhanti santipade ñāṇaṃ. Uppādo dukkhaṃ, anuppādo sukhanti santipade ñāṇaṃ. Pavattaṃ…pe… upāyāso dukkhaṃ, anupāyāso sukhanti santipade ñāṇaṃ.
「生是苦,在怖畏现起时,慧是过患智。流转...乃至...恼是苦,在怖畏现起时,慧是过患智。不生是乐,是寂静处智。不流转...乃至...无恼是乐,是寂静处智。生是苦,不生是乐,是寂静处智。流转...乃至...恼是苦,无恼是乐,是寂静处智。
‘‘Uppādo sāmisanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ…pe… upāyāso sāmisanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Anuppādo nirāmisanti santipade ñāṇaṃ. Appavattaṃ…pe… anupāyāso nirāmisanti santipade ñāṇaṃ. Uppādo sāmisaṃ, anuppādo nirāmisanti santipade ñāṇaṃ. Pavattaṃ…pe… upāyāso sāmisaṃ, anupāyāso nirāmisanti santipade ñāṇaṃ.
「生是有食物的」,在怖畏现起处的慧是过患之智。「转起……(中略)……忧恼是有食物的」,在怖畏现起处的慧是过患之智。「不生是无食物的」,是寂静处之智。「不转起……(中略)……不忧恼是无食物的」,是寂静处之智。「生是有食物的,不生是无食物的」,是寂静处之智。「转起……(中略)……忧恼是有食物的,不忧恼是无食物的」,是寂静处之智。
Uppādo ‘‘saṅkhārāti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ…pe… upāyāso saṅkhārāti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Anuppādo nibbānanti santipade ñāṇaṃ. Appavattaṃ…pe… anupāyāso nibbānanti santipade ñāṇaṃ. Uppādo saṅkhārā, anuppādo nibbānanti santipade ñāṇaṃ. Pavattaṃ…pe… upāyāso saṅkhārā, anupāyāso nibbānanti santipade ñāṇaṃ.
「生是诸行」,在怖畏现起处的慧是过患之智。「转起……(中略)……忧恼是诸行」,在怖畏现起处的慧是过患之智。「不生是涅槃」,是寂静处之智。「不转起……(中略)……不忧恼是涅槃」,是寂静处之智。「生是诸行,不生是涅槃」,是寂静处之智。「转起……(中略)……忧恼是诸行,不忧恼是涅槃」,是寂静处之智。
‘‘Uppādañca pavattañca, nimittaṃ dukkhanti passati;
「见生与转起、相是苦,
Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave idaṃ.
造作、再结生,此是过患之智。」
‘‘Anuppādaṃ appavattaṃ, animittaṃ sukhanti ca;
「不生、不转起、无相是乐,
Anāyūhanā appaṭisandhi, ñāṇaṃ santipade idaṃ.
不造作、不再结生,此是寂静处之智。」
‘‘Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyati;
「此过患之智,生于五处;
Pañcaṭhāne santipade, dasa ñāṇe pajānāti;
五处之寂静处,了知十智。」
Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatī’’ti.
于二智善巧，于诸异见不动摇。
‘‘Taṃ ñātaṭṭhena ñāṇaṃ. Pajānanaṭṭhena paññā. Tena vuccati ‘‘bhayatupaṭṭhāne paññā ādīnave ñāṇa’’nti (paṭi. ma. 1.53).
以知的意义为智。以了知的意义为慧。因此说「于怖畏现起的慧是过患智」(《无碍解道》大品1.53)。
§753
Tattha ti purimakammapaccayā idha uppatti. nti tathā uppannassa pavatti. nti sabbampi saṅkhāranimittaṃ. ti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ. ti āyatiṃ uppatti. ti yāya gatiyā sā paṭisandhi hoti. ti khandhānaṃ nibbattanaṃ. ti ‘‘samāpannassa vā upapannassa vā’’ti (dha. sa. 1289, 1291) evaṃ vuttā vipākappavatti. ti jarādīnaṃ paccayabhūtā bhavapaccayā jāti. Jarāmaraṇādayo pākaṭā eva. Ettha ca uppādādayo pañceva ādīnavañāṇassa vatthuvasena vuttā. Sesā tesaṃ vevacanavasena. Nibbatti jātīti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ. Gati upapattīti idaṃ dvayaṃ pavattassa. Jarādayo nimittassāti. Tenāha –
其中,「生起」是由于过去业之缘而于此处生起。「进行」是如此生起者的进行。「相」是一切行相。「积集」是未来再结生之因的业。「再结生」是未来的生起。「趣」是由何趣而有彼再结生。「出生」是诸蕴的产生。「生」是如「结生者或生起者」(《法集论》1289, 1291)如是所说的异熟进行。「生」是老等之缘的有缘生。老死等是明显的。于此,生起等五者是依过患智的对象而说。其余是彼等的同义语。「出生、生」此二者是生起与再结生的同义语。「趣、生起」此二者是进行的。老等是相的。因此说——
‘‘Uppādañca pavattañca, nimittaṃ dukkhanti passati;
「见生起与进行,相与苦,」
Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave ida’’nti ca.
「积集与再结生,此是过患智。」以及
‘‘Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyatī’’ti ca.
「此过患智,于五处生起。」
Anuppādo khemanti santipade ñāṇantiādi pana ādīnavañāṇassa paṭipakkhañāṇadassanatthaṃ vuttaṃ. Bhayatupaṭṭhānena vā ādīnavaṃ disvā ubbiggahadayānaṃ abhayampi atthi khemaṃ nirādīnavanti assāsajananatthampi etaṃ vuttaṃ. Yasmā vā panassa uppādādayo bhayato sūpaṭṭhitā honti, tassa tappaṭipakkhaninnaṃ cittaṃ hoti, tasmā bhayatupaṭṭhānavasena siddhassa ādīnavañāṇassa ānisaṃsadassanatthampetaṃ vuttanti veditabbaṃ.
「不生是安稳」等寂静处智等,则是为了显示过患智的对治智而说。或者,以怖畏现起见过患而心惊怖者,也有无怖畏、安稳、无过患,为了生起安慰,此也是所说。或者,因为其生起等以怖畏而善现起,其心倾向于彼对治,因此应知此是为了显示以怖畏现起而成就的过患智的利益而说。
Ettha ca yaṃ bhayaṃ, taṃ yasmā niyamato . Taṃ vaṭṭāmisalokāmisakilesāmisehi avippamuttattā . Yañca sāmisaṃ, taṃ . Tasmā ‘‘uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇa’’ntiādi vuttaṃ. Evaṃ santepi bhayākārena dukkhākārena sāmisākārenāti evaṃ ākāranānattato pavattivasenevettha nānattaṃ veditabbaṃ.
于此,凡怖畏,因为必定是有漏的。因为未脱离轮回食、世间食、烦恼食。凡有食者,是苦的。因此说「生起是苦,于怖畏现起的慧是过患智」等。虽然如此,应知于此,以怖畏行相、苦行相、有食行相,如此以行相差别,仅依进行而有差别。
ti ādīnavañāṇaṃ pajānanto uppādādivatthukāni pañca, anuppādādivatthukāni pañcāti dasa ñāṇāni pajānāti paṭivijjhati sacchikaroti. ti ādīnavañāṇassa ceva santipadañāṇassa cāti imesaṃ dvinnaṃ kusalatāya. ti paramadiṭṭhadhammanibbānādivasena pavattāsu diṭṭhīsu na vedhati. Sesamettha uttānamevāti.
如此了知过患智等,了知、通达、作证十智:五个以生起等为对象的智,五个以不生起等为对象的智。由于这过患智与寂静道智两者的善巧。由于在以最上现法涅槃等方式转起的诸见中不动摇。此中其余的只是明显的。
Ādīnavānupassanāñāṇaṃ niṭṭhitaṃ. · 过患随观智完
Nibbidānupassanāñāṇakathā厌离随观智论
§754
So evaṃ sabbasaṅkhāre ādīnavato passanto sabbabhavayonigativiññāṇaṭṭhitisattāvāsagate sabhedake saṅkhāragate nibbindati ukkaṇṭhati nābhiramati.
如此见一切诸行为过患者,对一切有趣、趣处、识住处、有情居处所摄的、一切种类的诸行感到厌离、厌倦、不喜乐。
Seyyathāpi nāma, cittakūṭapabbatapādābhirato suvaṇṇarājahaṃso asucimhi caṇḍālagāmadvāraāvāṭe nābhiramati, sattasu mahāsaresuyeva abhiramati, evameva ayampi yogīrājahaṃso suparidiṭṭhādīnave sabhedake saṅkhāragate nābhiramati. Bhāvanārāmatāya pana bhāvanāratiyā samannāgatattā sattasu anupassanāsuyeva ramati.
譬如喜乐于芝多库答山麓的金色王鹅,不喜乐于须跋的旃陀罗村门口的污水坑,只喜乐于七大湖,同样地,这位瑜伽者王鹅,对于已善见过患的一切种类的诸行不喜乐。但由于喜乐修习、具足修习之乐,只喜乐于七随观。
Yathā ca suvaṇṇapañjare pakkhitto sīho migarājā nābhiramati, tiyojanasahassavitthate pana himavanteyeva ramati, evamayaṃ yogīsīho tividhe sugatibhavepi nābhiramati, tīsu pana anupassanāsuyeva ramati.
又如被关在金笼中的狮子兽王不喜乐,只喜乐于三由旬千广的雪山,同样地,这位瑜伽者狮子,即使在三种善趣有中也不喜乐,只喜乐于三随观。
Yathā ca sabbaseto sattapatiṭṭho iddhimā vehāsaṅgamo chaddanto nāgarājā nagaramajjhe nābhiramati, himavati chaddantadahagahaneyeva abhiramati, evamayaṃ yogīvaravāraṇo sabbasmimpi saṅkhāragate nābhiramati, anuppādo khemantiādinā nayena diṭṭhe santipadeyeva abhiramati, tanninnatappoṇatappabbhāramānaso hotīti.
又如全白、须跋平正、具神通、行于虚空的六牙象王,不喜乐于城市中央,只喜乐于雪山六牙湖密林,同样地,这位瑜伽者上首象,对一切诸行不喜乐,只喜乐于以「不生是安稳」等方式所见的寂静道,其心倾向、倾斜、倾注于彼。
Nibbidānupassanāñāṇaṃ niṭṭhitaṃ. · 厌离随观智完
§755
Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. Tenāhu porāṇā –
但这与前面的两智在意义上是一。因此古师们说:
‘‘Bhayatupaṭṭhānaṃ ekameva tīṇi nāmāni labhati, sabbasaṅkhāre bhayato addasāti bhayatupaṭṭhānaṃ nāma jātaṃ. Tesuyeva saṅkhāresu ādīnavaṃ uppādetīti ādīnavānupassanā nāma jātaṃ. Tesuyeva saṅkhāresu nibbindamānaṃ uppannanti nibbidānupassanā nāma jāta’’nti.
「怖畏现起只是一个,获得三个名称:见一切诸行为怖畏,名为怖畏现起生起;在这些诸行中生起过患,名为过患随观生起;在这些诸行中生起厌离,名为厌离随观生起。」
Pāḷiyampi vuttaṃ – ‘‘yā ca bhayatupaṭṭhāne paññā, yañca ādīnave ñāṇaṃ, yā ca nibbidā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227).
在圣典中也说:「在怖畏现起中的慧,在过患中的智,以及厌离,这些法义一,只是文异。」
Muñcitukamyatāñāṇakathā欲解脱智论
§756
Iminā pana nibbidāñāṇena imassa kulaputtassa nibbindantassa ukkaṇṭhantassa anabhiramantassa sabbabhavayonigativiññāṇaṭṭhitisattāvāsagatesu sabhedakesu saṅkhāresu ekasaṅkhārepi cittaṃ na sajjati, na laggati, na bajjhati, sabbasmā saṅkhāragatā muccitukāmaṃ nissaritukāmaṃ hoti. Yathā kiṃ? Yathā nāma jālabbhantaragato maccho, sappamukhagato maṇḍūko, pañjarapakkhitto vanakukkuṭo, daḷhapāsavasagato migo, ahituṇḍikahatthagato sappo, mahāpaṅkapakkhando kuñjaro, supaṇṇamukhagato nāgarājā, rāhumukhappaviṭṭho cando, sapattaparivārito purisoti evamādayo tato tato muccitukāmā nissaritukāmāva honti, evaṃ tassa yogino cittaṃ sabbasmā saṅkhāragatā muccitukāmaṃ nissaritukāmaṃ hoti. Athassa evaṃ sabbasaṅkhāresu vigatālayassa sabbasmā saṅkhāragatā muccitukāmassa uppajjati muñcitukamyatā ñāṇanti.
然而,以此厌离智,当此善男子对一切有、趣、生、识住、有情居处中的一切有为行厌离、厌倦、不乐时,其心对任何一行也不执着、不粘着、不系缚,从一切行处欲解脱、欲出离。如何?譬如落入网中的鱼、入蛇口的青蛙、关在笼中的野鸡、被坚固罗网所缚的鹿、被蛇捕者手抓的蛇、陷入大泥沼的象、入金翅鸟口的龙王、入罗睺口的月、被敌人围绕的人等,从彼处欲解脱、欲出离,如是,彼瑜伽者的心从一切行处欲解脱、欲出离。如是,对一切行离贪着、从一切行处欲解脱者,生起欲解脱智。
Muñcitukamyatāñāṇaṃ niṭṭhitaṃ. · 欲解脱智完
Paṭisaṅkhānupassanāñāṇakathā审察随观智论
§757
So evaṃ sabbabhavayonigatiṭṭhitinivāsagatehi sabhedakehi saṅkhārehi muccitukāmo sabbasmā saṅkhāragatā muccituṃ puna te evaṃ saṅkhāre paṭisaṅkhānupassanāñāṇena tilakkhaṇaṃ āropetvā pariggaṇhāti.
如是,欲从一切有、趣、生、住、居处中的一切有为行解脱者,为了从一切行处解脱,再以审察随观智,施设三相而把握彼诸行。
So sabbasaṅkhāre anaccantikato, tāvakālikato, uppādavayaparicchinnato, palokato, calato, pabhaṅguto, addhuvato, vipariṇāmadhammato, assārakato, vibhavato, saṅkhatato, maraṇadhammatotiādīhi kāraṇehi ti passati.
他以非究竟、暂时、生灭所限、破坏、动摇、崩坏、不坚固、变易法、无实质、坏灭、有为、死法等理由,见一切行为无常。
Abhiṇhapaṭipīḷanato, dukkhamato, dukkhavatthuto, rogato, gaṇḍato, sallato, aghato, ābādhato, ītito, upaddavato, bhayato, upasaggato, atāṇato, aleṇato, asaraṇato, ādīnavato, aghamūlato, vadhakato, sāsavato, mārāmisato, jātidhammato, jarādhammato, byādhidhammato, sokadhammato, paridevadhammato, upāyāsadhammato, saṃkilesikadhammatotiādīhi kāraṇehi ti passati.
他以常被逼迫、苦、苦之事、病、疮、箭、灾患、疾病、灾祸、危难、怖畏、障碍、无救护、无庇护、无归依、过患、祸根、杀害者、有漏、魔饵、生法、老法、病法、愁法、悲法、恼法、杂染法等理由,见为苦。
Ajaññato, duggandhato, jegucchato, paṭikkūlato, amaṇḍanārahato, virūpato, bībhacchatotiādīhi kāraṇehi dukkhalakkhaṇassa parivārabhūtato passati.
他以卑劣、恶臭、可厌、须跋、不值装饰、丑陋、可怖等理由,见为苦相的随伴。
Parato, rittato, tucchato, suññato, assāmikato, anissarato, avasavattitotiādīhi kāraṇehi passati.
他以他性、空虚、空洞、空、无主、无自在、不得自在等理由,见为无我。
§758
Evañhi passatānena tilakkhaṇaṃ āropetvā saṅkhārā pariggahitā nāma honti. Kasmā panāyamete evaṃ pariggaṇhātīti? Muñcanassa upāyasampādanatthaṃ.
如是见者,施设三相而把握诸行。为何他如是把握这些?为了成就解脱的方便。
Tatrāyaṃ upamā – eko kira puriso ‘‘macche gahessāmī’’ti macchakhippaṃ gahetvā udake oḍḍāpesi so khippamukhena hatthaṃ otāretvā antoudake sappaṃ gīvāya gahetvā ‘‘maccho me gahito’’ti attamano ahosi. So ‘‘mahā vata mayā maccho laddho’’ti ukkhipitvā passanto sovatthikattayadassanena sappoti sañjānitvā bhīto ādīnavaṃ disvā gahaṇe nibbinno muñcitukāmo hutvā muñcanassa upāyaṃ karonto agganaṅguṭṭhato paṭṭhāya hatthaṃ nibbeṭhetvā bāhuṃ ukkhipitvā uparisīse dve tayo vāre āvijjhitvā sappaṃ dubbalaṃ katvā ‘‘gaccha duṭṭha sappā’’ti nissajjitvā vegena taḷākapāḷiṃ āruyha ‘‘mahantassa vata bho sappassa mukhato muttomhī’’ti āgatamaggaṃ olokayamāno aṭṭhāsi.
此中有譬喻——据说有一人「我要捕鱼」,拿着鱼笼投入水中,以笼口伸手入水中,抓住蛇的颈部,「我捕到鱼了」而欢喜。他「我确实得到大鱼」而提起观看时,以见三条纹而知是蛇,恐惧,见过患,对所捉厌离,欲解脱,作解脱的方便,从食指开始解开手,举起手臂,在头上旋转两三次,使蛇虚弱,「去吧,恶蛇」而放弃,迅速爬上池岸,「我确实从大蛇口解脱了」,回顾来路而站立。
Tattha tassa purisassa ‘‘maccho’’ti sappaṃ gīvāya gahetvā tuṭṭhakālo viya imassāpi yogino āditova attabhāvaṃ paṭilabhitvā tuṭṭhakālo, tassa khippamukhato sīsaṃ nīharitvā sovatthikattayadassanaṃ viya imassa ghanavinibbhogaṃ katvā saṅkhāresu tilakkhaṇadassanaṃ, tassa bhītakālo viya imassa bhayatupaṭṭhānañāṇaṃ. Tato ādīnavadassanaṃ viya ādīnavānupassanāñāṇaṃ, gahaṇe nibbindanaṃ viya nibbidānupassanāñāṇaṃ. Sappaṃ muñcitukāmatā viya muñcitukamyatāñāṇaṃ, muñcanassa upāyakaraṇaṃ viya paṭisaṅkhānupassanāñāṇena saṅkhāresu tilakkhaṇāropanaṃ. Yathā hi so puriso sappaṃ āvijjhitvā dubbalaṃ katvā nivattetvā ḍaṃsituṃ asamatthabhāvaṃ pāpetvā sumuttaṃ muñcati, evamayaṃ yogāvacaro tilakkhaṇāropanena saṅkhāre āvijjhitvā dubbale katvā puna niccasukhasubhaattākārena upaṭṭhātuṃ asamatthataṃ pāpetvā sumuttaṃ muñcati. Tena vuttaṃ ‘‘muñcanassa upāyasampādanatthaṃ evaṃ pariggaṇhātī’’ti.
在此,对那位男子而言,「鱼」即以为是鱼而抓住蛇颈的满足时刻,犹如这位瑜伽者最初获得身体的满足时刻;将蛇头从口中拉出而见三孔,犹如这位瑜伽者作密集的分别论而见诸行的三相;他的恐惧时刻,犹如这位瑜伽者的怖畏现起智。其后,见过患犹如过患随观智,对所抓之物厌离犹如厌离随观智。想要放开蛇犹如欲解脱智,放开者的方法实行犹如以审察随观智将三相加诸于诸行。正如那位男子摇动蛇使其虚弱,使其转回,使其达到无能咬啮的状态而完全放开;如是,这位瑜伽行者以三相的加诸而摇动诸行,使其虚弱,使其达到不能再以常、乐、净、我之相现起的状态而完全放开。因此说:『为了成就放开者的方法而如此把取。』
§759
Ettāvatā tassa uppannaṃ hoti . Yaṃ sandhāya vuttaṃ –
至此,他生起了审察随观智。关于此,说:
‘‘Aniccato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Dukkhato. Anattato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Aniccato manasikaroto nimittaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Dukkhato manasikaroto pavattaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Anattato manasikaroto nimittañca pavattañca paṭisaṅkhā ñāṇaṃ uppajjatī’’ti (paṭi. ma. 1.227).
『作意无常时,生起什么审察智?苦。作意无我时,生起什么审察智?作意无常时,生起审察相的智。作意苦时,生起审察转起的智。作意无我时,生起审察相与转起的智。』
Ettha ca ti saṅkhāranimittaṃ ‘‘addhuvaṃ tāvakālika’’nti aniccalakkhaṇavasena jānitvā. Kāmañca na paṭhamaṃ jānitvā pacchā ñāṇaṃ uppajjati, vohāravasena pana ‘‘manañca paṭicca dhamme ca uppajjati manoviññāṇa’’ntiādīni (ma. ni. 3.421) viya evaṃ vuccati. Ekattanayena vā purimañca pacchimañca ekaṃ katvā evaṃ vuttanti veditabbaṃ. Iminā nayena itarasmimpi padadvaye attho veditabboti.
在此,「三行相」即通过无常相而知诸行相为「不坚固、暂时的」。虽然不是先知后生起智,但依世俗说法,如「缘意与法而生起意识」等,如是而说。或者应知,依一性之理,将前与后合为一而如是说。以此方法,在其余两句中也应知其义。
Paṭisaṅkhānupassanāñāṇaṃ niṭṭhitaṃ. · 审察随观智完
Saṅkhārupekkhāñāṇakathā行舍智论
§760
So evaṃ paṭisaṅkhānupassanāñāṇena ‘‘sabbe saṅkhārā suññā’’ti pariggahetvā puna ‘‘suññamidaṃ attena vā attaniyena vā’’ti (ma. ni. 3.69) dvikoṭikaṃ suññataṃ pariggaṇhāti. So evaṃ neva attānaṃ, na paraṃ kiñci attano parikkhārabhāve ṭhitaṃ disvā puna ‘‘nāhaṃ kvacani, kassaci kiñcanatasmiṃ, na ca mama kvacani, kismiñci kiñcanatatthī’’ti yā ettha catukoṭikā suññatā kathitā, taṃ pariggaṇhāti.
他如是以审察随观智把取「一切行是空」后,再把取「此空无我或我所」的二边空性。他如是既不见自己,也不见任何他者住于自己的资具状态后,再把取这里所说的四边空性:『我于任何处、对任何人、以任何事物而言都不存在,我的任何处、任何事物、以任何事物而言都不存在。』
Kathaṃ? Ayañhi ti kvaci attānaṃ na passati. nti attano attānaṃ kassaci parassa kiñcanabhāve upanetabbaṃ na passati. Bhātiṭṭhānevā bhātaraṃ, sahāyaṭṭhāne vā sahāyaṃ, parikkhāraṭṭhāne vā parikkhāraṃ maññitvā upanetabbaṃ na passatīti attho. ti ettha mama-saddaṃ tāva ṭhapetvā ti parassa ca attānaṃ kvaci napassatīti ayamattho. Idāni mama-saddaṃ āharitvā ti so parassa attā mama kismiñci kiñcanabhāve atthīti na passatīti. Attano bhātiṭṭhāne vā bhātaraṃ, sahāyaṭṭhāne vā sahāyaṃ parikkhāraṭṭhāne vā parikkhāranti kismiñci ṭhāne parassa attānaṃ iminā kiñcanabhāvena upanetabbaṃ na passatīti attho. Evamayaṃ yasmā neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati, na parassa attānaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passati. Tasmānena catukoṭikā suññatā pariggahitā hotīti.
如何?这位瑜伽者于任何处都不见自己。「对任何人以任何事物而言」即不见应将自己的自己以任何事物的状态带给任何他者。意思是:不见应将兄弟视为兄弟的立场,或将同伴视为同伴的立场,或将资具视为资具的立场而带来。「我的任何处」,在此,先搁置「我的」一词,「对任何人」即他者的自己于任何处都不见,这是其义。现在取「我的」一词,「以任何事物而言」即他不见他者的我以任何事物的状态存在。意思是:不见应将他者的自己以此任何事物的状态带到自己的兄弟立场,或同伴立场,或资具立场等任何立场。如是,这位瑜伽者既不于任何处见自己,不见应将其带到他者的任何事物状态,不见他者的自己,不见应将他者的自己带到自己的任何事物状态。因此,他把取了四边空性。
§761
Evaṃ catukoṭikaṃ suññataṃ pariggahetvā puna chahākārehi suññataṃ pariggaṇhāti. Kathaṃ? Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā…pe… mano suñño. Rūpā suññā…pe… dhammā suññā. Cakkhuviññāṇaṃ…pe… manoviññāṇaṃ. Cakkhusamphassoti evaṃ yāva jarāmaraṇā nayo netabbo.
如是把取四边空性后,再以六种方式把取空性。如何?眼空无我或我所,或常或恒或永恒或不变易法……意是空。诸色是空……诸法是空。眼识……意识。眼触,如是乃至老死应引导此理。
§762
Evaṃ chahākārehi suññataṃ pariggahetvā puna aṭṭhahākārehi pariggaṇhāti. Seyyathidaṃ – rūpaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā dhuvasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Vedanā… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā dhuvasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Yathā naḷo asāro nissāro sārāpagato. Yathā eraṇḍo… yathā udumbaro… yathā setavaccho… yathā pāḷibhaddako… yathā pheṇapiṇḍo… yathā udakabubbuḷaṃ… yathā marīci… yathā kadalikkhandho… yathā māyā asārā nissārā sārāpagatā, evameva rūpaṃ…pe… jarāmaraṇaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā…pe… avipariṇāmadhammena vāti (cūḷani. mogharājamāṇavapucchāniddesa 88).
如是以六种方式把取空性后,再以八种方式把取。即:色无实、无核、离核,以常核之核,或以恒核之核,或以乐核之核,或以我核之核,或以常,或以恒,或以永恒,或以不变易法。受……想……行……识……眼……老死无实、无核、离核,以常核之核,或以恒核之核,或以乐核之核,或以我核之核,或以常,或以恒,或以永恒,或以不变易法。如芦苇无实、无核、离核。如蓖麻……如无花果……如白牛……如巴利跋达咖……如泡沫团……如水泡……如阳焰……如芭蕉干……如幻无实、无核、离核,如是色……老死无实、无核、离核,以常核之核,或……以不变易法。」
§763
So evaṃ aṭṭhahākārehi suññataṃ pariggahetvā puna dasahākārehi pariggaṇhāti, rūpaṃ rittato passati. Tucchato… suññato… anattato… anissariyato… akāmakāriyato… alabbhanīyato… avasavattakato… parato… vivittato passati. Vedanaṃ…pe… viññāṇaṃ rittato…pe… vivittato passatīti.
如此以八种行相把握空性之后，再以十种行相把握：他见色为空、为虚、为空、为无我、为无主宰、为不能随意、为不可得、为受支配、为他缘、为远离。他见受……乃至……他见识为空……乃至……为远离。
§764
Evaṃ dasahākārehi suññataṃ pariggahetvā puna dvādasahākārehi pariggaṇhāti. Seyyathidaṃ – rūpaṃ na satto, na jīvo, na naro, na māṇavo, na itthī, na puriso, na attā, na attaniyaṃ. Nāhaṃ, na mama, na aññassa, na kassaci. Vedanā…pe… viññāṇaṃ na kassacīti (cūḷani. mogharājamāṇavapucchāniddesa 88).
如此以十种行相把握空性之后，再以十二种行相把握。即：色非有情、非命者、非人、非学童、非女、非男、非我、非我所。非我、非我的、非他人的、非任何人的。受……乃至……识非任何人的。
§765
Evaṃ dvādasahākārehi suññataṃ pariggaṇhitvā puna tīraṇapariññāvasena dvācattālīsāya ākārehi suññataṃ pariggaṇhāti, rūpaṃ aniccato… dukkhato… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato… atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… anassādato… ādīnavato… vipariṇāmadhammato… assārakato… aghamūlato… vadhakato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassaupāyāsadhammato… samudayato… atthaṅgamato… anassādato … ādīnavato… nissaraṇato passati. Vedanaṃ…pe… viññāṇaṃ aniccato…pe… nissaraṇato passati.
如此以十二种行相把握空性之后，再以推度遍知之方式，以四十二种行相把握空性：他见色为无常、为苦、为病、为痈、为刺、为痛、为疾、为他缘、为坏灭、为灾患、为祸害、为怖畏、为灾难、为动摇、为破坏、为不恒、为无护、为无依、为无归依、为成为无归依、为空、为虚、为空、为无我、为无味、为过患、为变易法、为无实、为苦根、为杀戮者、为灭尽、为有漏、为有为、为魔饵、为生法、为老法、为病法、为死法、为愁悲苦忧恼法、为集、为灭没、为无味、为过患、为出离而见。他见受……乃至……他见识为无常……乃至……为出离而见。
Vuttampi cetaṃ – ‘‘rūpaṃ aniccato…pe… nissaraṇato passanto suññato lokaṃ avekkhati. Vedanaṃ…pe… viññāṇaṃ aniccato…pe… nissaraṇato passanto suññato lokaṃ avekkhati’’.
此亦已说：「见色为无常……乃至……为出离而观世间为空。见受……乃至……见识为无常……乃至……为出离而观世间为空。」
‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;
「摩伽罗伽，应常具念，观世间为空，」
Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;
「拔除我见，如此应成越死者；」
Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti. (su. ni. 1125; cūḷani. mogharājamāṇavapucchāniddesa 88);
「如此观世间者，死王不得见。」
§766
Evaṃ suññato disvā tilakkhaṇaṃ āropetvā saṅkhāre pariggaṇhanto bhayañca nandiñca vippahāya saṅkhāresu udāsīno ahosi majjhatto, ahanti vā mamanti vā na gaṇhāti vissaṭṭhabhariyo viya puriso.
如此见为空，确立三相后，把握诸行时，舍弃怖畏与欢喜，对诸行成为无关心者、中舍者，不执取「我」或「我所」，犹如已离妻子的男子。
Yathā nāma purisassa bhariyā bhaveyya iṭṭhā kantā manāpā, so tāya vinā muhuttampi adhivāsetuṃ na sakkuṇeyya, ativiya naṃ mamāyeyya, so taṃ itthiṃ aññena purisena saddhiṃ ṭhitaṃ vā nisinnaṃ vā kathentiṃ vā hasantiṃ vā disvā kupito assa anattamano, adhimattaṃ domanassaṃ paṭisaṃvedeyya. So aparena samayena tassā itthiyā dosaṃ disvā muñcitukāmo hutvā taṃ vissajjeyya, na naṃ mamāti gaṇheyya. Tato paṭṭhāya taṃ yenakenaci saddhiṃ yaṃkiñci kurumānaṃ disvāpi neva kuppeyya, na domanassaṃ āpajjeyya, aññadatthu udāsīnova bhaveyya majjhatto. Evamevāyaṃ sabbasaṅkhārehi muñcitukāmo hutvā paṭisaṅkhānupassanāya saṅkhāre pariggaṇhanto ahaṃ mamāti gahetabbaṃ adisvā bhayañca nandiñca vippahāya sabbasaṅkhāresu udāsīno hoti majjhatto.
譬如有男子有妻子,可爱、可意、可喜,他连一刻也无法忍受与她分离,极度执着她为「我的」。他若见那女人与其他男子站在一起、坐在一起、交谈或欢笑,他会生气、不满意,感受极度的忧。后来某时,他见到那女人的过失,想要舍离她,便遣散她,不再执取她为「我的」。从那时起,即使见到她与任何人做任何事,他既不生气,也不陷入忧,反而对她冷淡,保持中舍。同样地,这位想要从一切诸行中解脱者,以反复观察之观随观诸行,不见有应执取为「我」「我的」之物,舍断怖畏与欢喜,对一切诸行冷淡,保持中舍。
Tassa evaṃ jānato evaṃ passato tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu cittaṃ patilīyati patikuṭati pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhāti.
如此知、如此见者,对于三有、四生、五趣、七识住、九有情居,其心退缩、卷缩、返回、不伸展,舍或厌恶住立。
Seyyathāpi nāma padumapalāse īsakapoṇe udakaphusitāni patilīyanti patikuṭanti pativattanti na sampasāriyanti, evameva…pe… seyyathāpi nāma kukkuṭapattaṃ vā nahārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati (a. ni. 7.49), evameva tassa tīsu bhavesu cittaṃ…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. Iccassa nāma uppannaṃ hoti.
譬如在稍倾斜的莲叶上的水滴退缩、卷缩、返回、不伸展,同样地……譬如鸡毛或筋腱片投入火中会退缩、卷缩、返回、不伸展,同样地,对于三有,其心……舍或厌恶住立。如此,这称为已生起。
§767
Taṃ panetaṃ sace santipadaṃ nibbānaṃ santato passati, sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati. No ce nibbānaṃ santato passati, punappunaṃ saṅkhārārammaṇameva hutvā pavattati sāmuddikānaṃ disākāko viya. Sāmuddikā kira vāṇijakā nāvaṃ ārohantā disākākaṃ nāma gaṇhanti, te yadā nāvā vātakkhittā videsaṃ pakkhandati, tīraṃ na paññāyati, tadā disākākaṃ vissajjenti. So kūpakayaṭṭhito ākāsaṃ laṅghitvā sabbā disā ca vidisā ca anugantvā sace tīraṃ passati, tadabhimukhova gacchati. No ce passati, punappunaṃ āgantvā kūpakayaṭṭhiṃyeva allīyati. Evameva sace saṅkhārupekkhāñāṇaṃ santipadaṃ nibbānaṃ santato passati, sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati. No ce passati, punappunaṃ saṅkhārārammaṇameva hutvā pavattati.
然而,若他清楚地见寂静处涅槃,舍断一切诸行的进行,便只向涅槃跃入。若他不清楚地见涅槃,则一再地以诸行为所缘而转起,如同海商的方向鸦。据说海商登船时会带方向鸦。当船被风吹向外海,看不见岸时,他们便放出方向鸦。它从桅杆顶飞越虚空,遍寻一切方向与中间方向,若见到岸,便直接朝那里飞去。若不见,则一再地回来,只依附于桅杆顶。同样地,若诸行舍智清楚地见寂静处涅槃,舍断一切诸行的进行,便只向涅槃跃入。若不见,则一再地以诸行为所缘而转起。
Tadidaṃ suppagge piṭṭhaṃ vaṭṭayamānaṃ viya. Nibbaṭṭitakappāsaṃ vihanamānaṃ viya nānappakārato saṅkhāre pariggahetvā bhayañca nandiñca pahāya saṅkhāravicinane majjhattaṃ hutvā tividhānupassanāvasena tiṭṭhati. Evaṃ tiṭṭhamānaṃ tividhavimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya paccayo hoti.
这如同在平滑的石板上转动面粉,如同弹打已轧好的棉花。以种种方式把握诸行,舍断怖畏与欢喜,在考察诸行时保持中舍,以三种随观的方式住立。如此住立者,达到三解脱门的状态,成为七圣者种类区分的缘。
§768
Tatridaṃ tividhānupassanāvasena pavattanato tiṇṇaṃ indriyānaṃ ādhipateyyavasena tividhavimokkhamukhabhāvaṃ āpajjati nāma. Tisso hi anupassanā tīṇi vimokkhamukhānīti vuccanti. Yathāha –
在此,因以三种随观的方式转起,依三根的增上力,称为达到三解脱门的状态。三种随观称为三解脱门。如所说——
‘‘Tīṇi kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti, sabbasaṅkhāre paricchedaparivaṭumato samanupassanatāya, animittāya ca dhātuyā cittasampakkhandanatāya, sabbasaṅkhāresu manosamuttejanatāya, appaṇihitāya ca dhātuyā cittasampakkhandanatāya, sabbadhamme parato samanupassanatāya, suññatāya ca dhātuyā cittasampakkhandanatāya, imāni tīṇi vimokkhamukhāni lokaniyyānāya saṃvattantī’’ti (paṭi. ma. 1.219).
「这三解脱门导向世间的出离:以限定与围绕的方式随观一切诸行,以及心向无相界跃入;以心激励一切诸行,以及心向无愿界跃入;以他性随观一切法,以及心向空性界跃入——这三解脱门导向世间的出离。」
Tattha ti udayabbayavasena paricchedato ceva parivaṭumato ca. Aniccānupassanaṃ hi ‘‘udayato pubbe saṅkhārā natthī’’ti paricchinditvā tesaṃ gatiṃ samannesamānaṃ ‘‘vayato paraṃ na gacchanti, ettheva antaradhāyantī’’ti parivaṭumato samanupassati. ti cittasaṃvejanatāya . Dukkhānupassanena hi saṅkhāresu cittaṃ saṃvejeti. ti ‘‘nāhaṃ, na mamā’’ti evaṃ anattato samanupassanatāya. Iti imāni tīṇi padāni aniccānupassanādīnaṃ vasena vuttānīti veditabbāni. Teneva tadanantare pañhavissajjane vuttaṃ – ‘‘aniccato manasikaroto khayato saṅkhārā upaṭṭhahanti. Dukkhato manasikaroto bhayato saṅkhārā upaṭṭhahanti. Anattato manasikaroto suññato saṅkhārā upaṭṭhahantī’’ti (paṭi. ma. 1.219).
其中,「限定与围绕」是以生灭的方式。因为无常随观以「生起之前诸行不存在」而限定,考察它们的去处时,以「灭后不去,就在此处消失」而围绕随观。「心激励」是以心激励。因为以苦随观激励对诸行的心。「他性」是以「非我、非我所」如此以无我随观。如此应知这三句是依无常随观等而说的。因此,在紧接着的问答分别论中说:「作意无常时,诸行现起为坏灭。作意苦时,诸行现起为怖畏。作意无我时,诸行现起为空。」
§769
Katame pana te vimokkhā, yesaṃ imāni anupassanāni mukhānīti? Animitto, appaṇihito, suññatoti ete tayo. Vuttaṃ hetaṃ ‘‘aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati. Dukkhato manasikaronto passaddhibahulo appaṇihitaṃ vimokkhaṃ paṭilabhati. Anattato manasikaronto vedabahulo suññatavimokkhaṃ paṭilabhatī’’ti (paṭi. ma. 1.223).
然而,这些随观是哪些解脱的入门呢?无相、无愿、空,这三种。因为已说:「作意无常者,以胜解为多而获得无相解脱。作意苦者,以轻安为多而获得无愿解脱。作意无我者,以通达为多而获得空解脱。」
Ettha ca ti animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo. So hi animittāya dhātuyā uppannattā . Kilesehi ca vimuttattā . Eteneva nayena appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavatto . Suññatākārena nibbānaṃ ārammaṇaṃ katvā pavatto ti veditabbo.
于此,以无相行相缘涅槃为所缘而生起的圣道。因为它生起于无相界,且从诸烦恼解脱。以同样的方式,应知以无愿行相缘涅槃为所缘而生起的,以及以空行相缘涅槃为所缘而生起的。
§770
Yaṃ pana abhidhamme ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi paṭhamaṃ jhānaṃ upasampajja viharati appaṇihitaṃ suññata’’nti (dha. sa. 343 ādayo) evaṃ vimokkhadvayameva vuttaṃ, taṃ nippariyāyato vipassanāgamanaṃ sandhāya. Vipassanāñāṇaṃ hi kiñcāpi –
然而,在《阿毗达摩》中所说:「于何时修习出世间禅那,导出的、趣向损减的,为了断除诸邪见,为了获得第一地,离诸欲而证入第一禅那而住,无愿、空」,如此只说了两种解脱,那是就无条件地、就观的到来而说的。因为观智虽然——
‘‘Aniccānupassanāñāṇaṃ niccato abhinivesaṃ muñcatīti suññato vimokkho. Dukkhānupassanāñāṇaṃ sukhato abhinivesaṃ. Anattānupassanāñāṇaṃ attato abhinivesaṃ muñcatīti suññato vimokkho’’ti (paṭi. ma. 1.229) evaṃ abhinivesaṃ muñcanavasena ti ca,
「无常随观智舍断常的执着,故为空解脱。苦随观智舍断乐的执着。无我随观智舍断我的执着,故为空解脱」,如此以舍断执着之故,以及
‘‘Aniccānupassanāñāṇaṃ niccato nimittaṃ muñcatīti animitto vimokkho. Dukkhānupassanāñāṇaṃ sukhato nimittaṃ, anattānupassanāñāṇaṃ attato nimittaṃ muñcatīti animitto vimokkho’’ti (paṭi. ma. 1.229) evaṃ nimittaṃ muñcanavasena ti ca,
「无常随观智舍断常的相,故为无相解脱。苦随观智舍断乐的相,无我随观智舍断我的相,故为无相解脱」,如此以舍断相之故,以及
‘‘Aniccānupassanāñāṇaṃ niccato paṇidhiṃ muñcatīti appaṇihito vimokkho. Dukkhānupassanāñāṇaṃ sukhato paṇidhiṃ. Anattānupassanāñāṇaṃ attato paṇidhiṃ muñcatīti appaṇihito vimokkho’’ti (paṭi. ma. 1.229) evaṃ paṇidhiṃ muñcanavasena ti ca –
「无常随观智舍断常的愿求,故为无愿解脱。苦随观智舍断乐的愿求。无我随观智舍断我的愿求,故为无愿解脱」,如此以舍断愿求之故——
Vuttaṃ. Tathāpi taṃ saṅkhāranimittassa avijahanato na nippariyāyena animittaṃ. Nippariyāyena pana suññatañceva appaṇihitañca. Tassa ca āgamanavasena ariyamaggakkhaṇe vimokkho uddhaṭo. Tasmā appaṇihitaṃ suññatanti vimokkhadvayameva vuttanti veditabbaṃ. Ayaṃ tāvettha vimokkhakathā.
已说。然而,那由于不舍断诸行之相,故无条件地不是无相。但无条件地是空与无愿。且就其到来之故,在圣道刹那解脱被提及。因此应知只说了无愿、空这两种解脱。这是此处的解脱之说。
§771
Yaṃ pana vuttaṃ ‘‘sattaariyapuggalavibhāgāya paccayo hotī’’ti, tattha saddhānusārī, saddhāvimutto, kāyasakkhi, ubhatobhāgavimutto, dhammānusārī, diṭṭhippatto, paññāvimuttoti ime tāva satta ariyapuggalā, tesaṃ vibhāgāya idaṃ saṅkhārupekkhāñāṇaṃ paccayo hoti.
然而,所说「为七圣者之分类的因缘」,于此,随信行者、信解脱者、身证者、俱分解脱者、随法行者、见至者、慧解脱者,这七位圣者,为了他们的分类,这行舍智是因缘。
§772
Yo hi manasikaronto adhimokkhabahulo paṭilabhati, so sotāpattimaggakkhaṇe hoti. Sesesu sattasu ṭhānesu .
凡如理作意而以胜解为多者获得,他在入流道刹那时。在其余须跋...
§773
Yo pana manasikaronto passaddhibahulo paṭilabhati, so sabbattha nāma hoti. Arūpajjhānaṃ pana patvā aggaphalappatto nāma hoti.
凡如理作意而以轻安为多者获得,他在一切处名为。然而证得无色禅那后,名为得最上果。
§774
Yo pana manasikaronto vedabahulo paṭilabhati, so sotāpattimaggakkhaṇe hoti. Chasu ṭhānesu aggaphale ti.
凡如理作意而以受为多者获得,他在入流道刹那时。在六处为最上果。
§775
Vuttaṃ hetaṃ –
因为这已说:
‘‘Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati, tena vuccati saddhānusārī’’ti.
「从无常作意者,信根成为增上。由于信根的增上性,他获得入流道,因此称为随信行者。」
Tathā ‘‘aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti, tena vuccati saddhāvimutto’’tiādi (paṭi. ma. 1.221).
同样「从无常作意者,信根成为增上,由于信根的增上性,入流果被现证,因此称为信解脱者」等等。
§776
Aparampi vuttaṃ –
又已说:
‘‘Saddahanto vimuttoti saddhāvimutto. Phuṭṭhantaṃ sacchikatoti kāyasakkhi. Diṭṭhantaṃ pattoti diṭṭhippatto. Saddahanto vimuccatīti saddhāvimutto. Jhānaphassaṃ paṭhamaṃ phusati pacchā nirodhaṃ nibbānaṃ sacchikarotīti kāyasakkhi. ‘Dukkhā saṅkhārā, sukho nirodho’ti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phusitaṃ paññāyāti diṭṭhippatto’’ti (paṭi. ma. 1.221).
「信而解脱者为信解脱者。所触者现证者为身证者。所见者得者为见至者。信而解脱者为信解脱者。首先触禅触,之后现证灭、涅槃者为身证者。『诸行是苦,灭是乐』已被知、已被见、已被了知、已被现证、已被触、以慧者为见至者。」
§777
Itaresu pana catūsu saddhaṃ anusarati, saddhāya vā anusarati gacchatīti . Tathā paññāsaṅkhātaṃ dhammaṃ anusarati, dhammena vā anusaratīti . Arūpajjhānena ceva ariyamaggena cāti ubhatobhāgena vimuttoti . Pajānanto vimuttoti ti evaṃ vacanattho veditabboti.
然而,于其余四者,他随念信,或以信而随念、前往。同样地,他随念称为慧的法,或以法而随念。以无色禅那及圣道两方面解脱,故为俱分解脱。了知解脱,如此应知此语义。
Saṅkhārupekkhāñāṇaṃ. · 行舍智
§778
Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. Tenāhu porāṇā – ‘‘idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhati, heṭṭhā muñcitukamyatāñāṇaṃ nāma jātaṃ, majjhe paṭisaṅkhānupassanāñāṇaṃ nāma, ante ca sikhāppattaṃ saṅkhārupekkhāñāṇaṃ nāma’’.
然而,此与前二智在义上为一。因此古师说:「此行舍智唯一而得三名,在下称为欲解脱智,在中称为审察随观智,在顶点称为行舍智。」
§779
Pāḷiyampi vuttaṃ –
于圣典中亦说:
‘‘Kathaṃ muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ? Uppādaṃ muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ…pe… nimittaṃ…pe… upāyāsaṃ muñcitukamyatāpaṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Uppādo dukkhanti…pe… bhayanti…pe… sāmisanti…pe… uppādo saṅkhārāti…pe… upāyāso saṅkhārāti muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇa’’nti (paṭi. ma. 1.54).
「云何欲解脱、审察、住立之慧为行舍智?生起之欲解脱、审察、住立之慧为行舍智。转起……相……逼恼之欲解脱、审察、住立之慧为行舍智。生起是苦……是怖畏……是有食……生起是诸行……逼恼是诸行之欲解脱、审察、住立之慧为行舍智。」
§780
Tattha muñcitukamyatā ca sā paṭisaṅkhā ca santiṭṭhanā cāti . Iti pubbabhāge nibbidāñāṇena nibbinnassa uppādādīni pariccajitukāmatā . Muñcanassa upāyakaraṇatthaṃ majjhe paṭisaṅkhānaṃ . Muñcitvā avasāne ajjhupekkhanaṃ . Yaṃ sandhāya ‘‘uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti saṅkhārupekkhā’’tiādi (paṭi. ma. 1.54) vuttaṃ. Evaṃ ekamevidaṃ ñāṇaṃ.
于此,欲解脱与审察与住立。如是,在前分以厌离智而厌离者,欲舍弃生起等。为解脱者作方便之故,在中审察。解脱后,在终了舍置。依此而说:「生起是诸行,对彼诸行舍置,故为行舍」等。如是,此唯一智。
§781
Apica imāyapi pāḷiyā idaṃ ekamevāti veditabbaṃ. Vuttaṃ hetaṃ – ‘‘yā ca muñcitukamyatā, yā ca paṭisaṅkhānupassanā, yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227).
再者,以此圣典亦应知此为唯一。因为说:「欲解脱与审察随观与行舍,此诸法义一,唯文异。」
§782
Evaṃ adhigatasaṅkhārupekkhassa pana imassa kulaputtassa vipassanā sikhāppattā vuṭṭhānagāminī hoti. Sikhāppattā vipassanāti vā vuṭṭhānagāminīti vā saṅkhārupekkhādiñāṇattayasseva etaṃ nāmaṃ. Sā hi sikhaṃ uttamabhāvaṃ pattattā . Vuṭṭhānaṃ gacchatīti . Vuṭṭhānaṃ vuccati bahiddhānimittabhūtato abhiniviṭṭhavatthuto ceva ajjhattapavattato ca vuṭṭhahanato maggo, taṃ gacchatīti maggena saddhiṃ ghaṭiyatīti attho.
如是证得行舍之此善男子,观达顶点,为出起行。达顶点之观或出起行,此即行舍等三智之名。因为彼达顶点、最上状态故。前往出起故。出起者,称为道,因为从外相所成、从执着之事及从内转起而出起,前往彼,义为与道相应。
§783
Tatrāyaṃ abhinivesavuṭṭhānānaṃ āvibhāvatthāya mātikā – ajjhattaṃ abhinivisitvā ajjhattā vuṭṭhāti, ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti , bahiddhā abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā ajjhattā vuṭṭhāti, rūpe abhinivisitvā rūpā vuṭṭhāti, rūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā rūpā vuṭṭhāti, ekappahārena pañcahi khandhehi vuṭṭhāti, aniccato abhinivisitvā aniccato vuṭṭhāti, aniccato abhinivisitvā dukkhato, anattato vuṭṭhāti, dukkhato abhinivisitvā dukkhato, aniccato, anattato vuṭṭhāti, anattato abhinivisitvā anattato, aniccato, dukkhato vuṭṭhāti.
于此,为显示执着与出起,此为三十二相:执着于内而从内出起,执着于内而从外出起,执着于外而从外出起,执着于外而从内出起,执着于色而从色出起,执着于色而从无色出起,执着于无色而从无色出起,执着于无色而从色出起,以一击而从五蕴出起,执着于无常而从无常出起,执着于无常而从苦、无我出起,执着于苦而从苦、无常、无我出起,执着于无我而从无我、无常、苦出起。
§784
Kathaṃ? Idhekacco āditova ajjhattasaṅkhāresu abhinivisati, abhinivisitvā te passati. Yasmā pana na suddhaajjhattadassanamatteneva maggavuṭṭhānaṃ hoti, bahiddhāpi daṭṭhabbameva, tasmā parassa khandhepi anupādiṇṇasaṅkhārepi aniccaṃ dukkhamanattāti passati. So kālena ajjhattaṃ sammasati, kālena bahiddhā. Tassevaṃ sammasato ajjhattaṃ sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati. Ayaṃ nāma.
如何?这里,某人从一开始就专注于内在诸行,专注后观察它们。然而,因为不仅仅通过纯粹观察内在就能出起道,外在也必须被观察,因此他也观察他人的诸蕴、无执取的诸行为无常、苦、无我。他时而思惟内在,时而思惟外在。当他如此思惟时,在思惟内在之时,观与道相应。这名为。
Sace panassa bahiddhā sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ nāma. Esa nayo bahiddhā abhinivisitvā bahiddhā ca ajjhattā ca vuṭṭhānepi.
但如果在他思惟外在之时,观与道相应,这名为。这是专注于外在后,从外在和内在出起的方法。
§785
Aparo āditova rūpe abhinivisati, abhinivisitvā bhūtarūpañca upādārūpañca rāsiṃ katvā passati. Yasmā pana na suddharūpadassanamatteneva vuṭṭhānaṃ hoti, arūpampi daṭṭhabbameva. Tasmā taṃ rūpaṃ ārammaṇaṃ katvā uppannaṃ vedanaṃ saññaṃ saṅkhāre viññāṇañca ‘‘idaṃ arūpa’’nti arūpaṃ passati. So kālena rūpaṃ sammasati, kālena arūpaṃ . Tassevaṃ sammasato rūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ nāma.
另一人从一开始就专注于色,专注后将实色与所造色聚集起来观察。然而,因为不仅仅通过纯粹观察色就能出起,无色也必须被观察。因此,他以那色为所缘而生起的受、想、诸行、识,观察为「这是无色」,观察无色。他时而思惟色,时而思惟无色。当他如此思惟时,在思惟色之时,观与道相应,这名为。
Sace panassa arūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ nāma. Esa nayo arūpe abhinivisitvā arūpā ca rūpā ca vuṭṭhānepi.
但如果在他思惟无色之时,观与道相应,这名为。这是专注于无色后,从无色和色出起的方法。
§786
‘‘Yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti (dī. ni. 1.298) evaṃ abhinivisitvā evameva vuṭṭhānakāle pana nāma.
「凡任何集法,一切皆是灭法」,如此专注后,在如此出起之时,则名为。
§787
Eko āditova aniccato saṅkhāre sammasati. Yasmā pana na aniccato sammasanamatteneva vuṭṭhānaṃ hoti, dukkhatopi anattatopi sammasitabbameva, tasmā dukkhatopi anattatopi sammasati. Tassevaṃ paṭipannassa aniccato sammasanakāle vuṭṭhānaṃ hoti, ayaṃ nāma.
某人从一开始就从无常思惟诸行。然而,因为不仅仅通过从无常思惟就能出起,也必须从苦、从无我思惟,因此他也从苦、从无我思惟。当他如此行道时,在从无常思惟之时出起,这名为。
Sace panassa dukkhato anattato sammasanakāle vuṭṭhānaṃ hoti, ayaṃ nāma. Esa nayo dukkhato anattato abhinivisitvā sesavuṭṭhānesupi.
但如果在他从苦、从无我思惟之时出起,这名为。这是专注于从苦、从无我后,在其余出起中的方法。
§788
Ettha ca yopi aniccato abhiniviṭṭho, yopi dukkhato, yopi anattato, vuṭṭhānakāle ca aniccato vuṭṭhānaṃ hoti. Tayopi janā adhimokkhabahulā honti, saddhindriyaṃ paṭilabhanti, animittavimokkhena vimuccanti, paṭhamamaggakkhaṇe saddhānusārino honti, sattasu ṭhānesu saddhāvimuttā. Sace pana dukkhato vuṭṭhānaṃ hoti, tayopi janā passaddhibahulā honti, samādhindriyaṃ paṭilabhanti, appaṇihitavimokkhena vimuccanti, sabbattha kāyasakkhino honti. Yassa panettha arūpajjhānaṃ pādakaṃ, so aggaphale ubhatobhāgavimutto hoti. Atha nesaṃ anattato vuṭṭhānaṃ hoti, tayopi janā vedabahulā honti, paññindriyaṃ paṭilabhanti, suññatavimokkhena vimuccanti, paṭhamamaggakkhaṇe dhammānusārino honti, chasu ṭhānesu diṭṭhippattā aggaphale paññāvimuttāti.
在此,无论是专注于从无常者,或从苦者,或从无我者,在出起时从无常出起。这三种人也是胜解多者,获得信根,以无相解脱而解脱,在第一道刹那是随信行者,在须跋是信解脱者。但如果从苦出起,这三种人也是轻安多者,获得定根,以无愿解脱而解脱,在一切处是身证者。但在此,若以无色禅那为足处者,在最上果是俱分解脱者。然而,若他们从无我出起,这三种人也是慧多者,获得慧根,以空解脱而解脱,在第一道刹那是随法行者,在六处是见至者,在最上果是慧解脱者。
§789
Idāni saddhiṃ purimapacchimañāṇehi imissā vuṭṭhānagāminiyā vipassanāya āvibhāvatthaṃ dvādasa upamā veditabbā. Tāsaṃ idaṃ uddānaṃ –
现在,为了阐明这导向出起的观与前后诸智一起,应当了知十二个譬喻。它们的摄颂是——
‘‘Vaggulī kaṇhasappo ca, gharaṃ go yakkhi dārako;
「蝙蝠与黑蛇,房屋、牛、亚卡、孩童;
Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cā’’ti.
饥饿、渴、寒热,黑暗与毒。」
Imā ca upamā bhayatupaṭṭhānato pabhuti yattha katthaci ñāṇe ṭhatvā āharituṃ vaṭṭeyyuṃ. Imasmiṃ pana ṭhāne āhariyamānāsu bhayatupaṭṭhānato yāva phalañāṇaṃ sabbaṃ pākaṭaṃ hoti, tasmā idheva āharitabbāti vuttā.
这些譬喻从怖畏现起智开始,可以在任何智处停留而引用。但在此处引用时,从怖畏现起智直到果智一切都变得明了,因此说应当在此处引用。
§790
ti ekā kira vaggulī ‘‘ettha pupphaṃ vā phalaṃ vā labhissāmī’’ti pañcasākhe madhukarukkhe nilīyitvā ekaṃ sākhaṃ parāmasitvā na tattha kiñci pupphaṃ phalaṃ vā gayhupagaṃ addasa. Yathā ca ekaṃ, evaṃ dutiyaṃ, tatiyaṃ, catutthaṃ. Pañcamampi sākhaṃ parāmasitvā nāddasa. Sā ‘‘aphalo vatāyaṃ rukkho, natthettha kiñci gayhupaga’’nti tasmiṃ rukkhe ālayaṃ vissajjetvā ujukāya sākhāya āruyha viṭapantarena sīsaṃ nīharitvā uddhaṃ ulloketvā ākāse uppatitvā aññasmiṃ phalarukkhe nilīyati.
据说有一只蝙蝠「我将在此获得花或果」,藏在有五枝的蜜树上,触摸一枝,在那里没有看见任何可取的花或果。如同第一枝,第二、第三、第四枝也是如此。触摸第五枝也没有看见。她「这树确实无果,这里没有任何可取之物」,舍弃在那树上的住处,爬上笔直的枝,从枝间伸出头,向上观望,跃入空中,藏在另一棵果树上。
Tattha vagguli viya yogāvacaro daṭṭhabbo, pañcasākho madhukarukkho viya pañcupādānakkhandhā, tattha vagguliyā nilīyanaṃ viya yogino khandhapañcake abhiniveso, tassā ekekaṃ sākhaṃ parāmasitvā kiñci gayhupagaṃ adisvā avasesasākhāparāmasanaṃ viya yogino rūpakkhandhaṃ sammasitvā tattha kiñci gayhupagaṃ adisvā avasesakkhandhasammasanaṃ, tassā ‘‘aphalo vatāyaṃ rukkho’’ti rukkhe ālayavissajjanaṃ viya yogino pañcasupi khandhesu aniccalakkhaṇādidassanavasena nibbinnassa muñcitukamyatādiñāṇattayaṃ, tassā ujukāya sākhāya upari ārohanaṃ viya yogino anulomaṃ, sīsaṃ nīharitvā uddhaṃ ullokanaṃ viya gotrabhuñāṇaṃ, ākāse uppatanaṃ viya maggañāṇaṃ, aññasmiṃ phalarukkhe nilīyanaṃ viya phalañāṇaṃ.
在此,应当把瑜伽行者看作如蝙蝠,把五枝蜜树看作如五取蕴,把蝙蝠在那里藏身看作如瑜伽者对五蕴的执着,把她触摸每一枝而没有看见任何可取之物后触摸其余诸枝看作如瑜伽者审察色蕴而在那里没有看见任何可取之物后审察其余诸蕴,把她「这树确实无果」而舍弃树上的住处看作如瑜伽者通过在五蕴中见到无常相等而厌离后的欲解脱智等三智,把她爬上笔直的枝看作如瑜伽者的随顺智,把伸出头向上观望看作如种姓智,把跃入空中看作如道智,把藏在另一棵果树上看作如果智。
§791
paṭisaṅkhāñāṇe vuttāva. Upamāsaṃsandane panettha sappavissajjanaṃ viya gotrabhuñāṇaṃ, muñcitvā āgatamaggaṃ olokentassa ṭhānaṃ viya maggañāṇaṃ, gantvā abhayaṭṭhāne ṭhānaṃ viya phalañāṇanti ayaṃ viseso.
在省察智中已说。但在此譬喻的连结中,这是差别:把舍弃蛇看作如种姓智,把放开后观看已来之道的处所看作如道智,把去到无畏处的住立看作如果智。
§792
nti gharasāmike kira sāyaṃ bhuñjitvā sayanaṃ āruyha niddaṃ okkante gharaṃ ādittaṃ, so pabujjhitvā aggiṃ disvā ‘‘bhīto sādhu vatassa sace aḍayhamāno nikkhameyya’’nti olokayamāno maggaṃ disvā nikkhamitvā vegena khemaṭṭhānaṃ gantvā ṭhito. Tattha gharasāmikassa bhuñjitvā sayanaṃ āruyha niddokkamanaṃ viya bālaputhujjanassa khandhapañcake ‘‘ahaṃ mamā’’ti gahaṇaṃ. Pabujjhitvā aggiṃ disvā bhītakālo viya sammāpaṭipadaṃ paṭipajjitvā lakkhaṇaṃ disvā bhayatupaṭṭhānañāṇaṃ, nikkhamanamaggaṃ olokanaṃ viya muñcitukamyatāñāṇaṃ , maggadassanaṃ viya anulomaṃ, nikkhamanaṃ viya gotrabhuñāṇaṃ, vegena gamanaṃ viya maggañāṇaṃ, khemaṭṭhāne ṭhānaṃ viya phalañāṇaṃ.
据说屋主在傍晚食后爬上床榻入睡时,房屋着火了,他醒来看见火「他害怕,如果他能不被烧而出去,那确实好」,观望而看见道路,出去后快速地去到安全处而住立。在此,把屋主食后爬上床榻入睡看作如愚痴凡夫对五蕴执取「我、我所」。把醒来看见火而害怕的时刻看作如行正道而见到诸相后的怖畏现起智,把观望出去的道路看作如欲解脱智,把见到道路看作如随顺智,把出去看作如种姓智,把快速前行看作如道智,把住立于安全处看作如果智。
§793
ti ekassa kira kassakassa rattibhāge niddaṃ okkantassa vajaṃ bhinditvā goṇā palātā, so paccūsasamaye tattha gantvā olokento tesaṃ palātabhāvaṃ ñatvā anupadaṃ gantvā rañño goṇe addasa. Te ‘‘mayhaṃ goṇā’’ti sallakkhetvā āharanto pabhātakāle ‘‘na ime mayhaṃ goṇā, rañño goṇā’’ti sañjānitvā ‘‘yāva maṃ ‘coro aya’nti gahetvā rājapurisā na anayabyasanaṃ pāpenti, tāvadeva palāyissāmī’’ti bhīto goṇe pahāya vegena palāyitvā nibbhayaṭṭhāne aṭṭhāsi. Tattha ‘‘mayhaṃ goṇā’’ti rājagoṇānaṃ gahaṇaṃ viya bālaputhujjanassa ‘‘ahaṃ mamā’’ti khandhānaṃ gahaṇaṃ, pabhāte ‘‘rājagoṇā’’ti sañjānanaṃ viya yogino tilakkhaṇavasena khandhānaṃ ‘‘aniccā dukkhā anattā’’ti sañjānanaṃ, bhītakālo viya bhayatupaṭṭhānañāṇaṃ, vissajjitvā gantukāmatā viya muñcitukamyatā, vissajjanaṃ viya gotrabhu, palāyanaṃ viya maggo, palāyitvā abhayadese ṭhānaṃ viya phalaṃ.
据说,某位农夫在夜间睡眠时,牛群破栏而逃。他在黎明时分前往那里察看,知道它们已逃走,便循迹而行,看见了国王的牛群。他认为「这些是我的牛」而牵来,到天亮时才认识到「这些不是我的牛,是国王的牛」,害怕「国王的人会抓住我说『这是盗贼』而使我遭受灾难」,便丢下牛群迅速逃走,站在无畏之处。在此,如同认为「我的牛」而抓取国王的牛,愚痴凡夫认为「我、我所」而抓取诸蕴;如同天亮时认识到「国王的牛」,瑜伽者以三相认识诸蕴为「无常、苦、无我」;如同害怕之时,即怖畏现起智;如同想要放弃而离去的意愿,即欲求解脱;如同放弃,即种姓;如同逃走,即道;如同逃走后站在无畏之处,即果。
§794
ti eko kira puriso yakkhiniyā saddhiṃ saṃvāsaṃ kappesi, sā rattibhāge ‘‘sutto aya’’nti mantvā āmakasusānaṃ gantvā manussamaṃsaṃ khādati. So ‘‘kuhiṃ esā gacchatī’’ti anubandhitvā manussamaṃsaṃ khādamānaṃ disvā tassā amanussibhāvaṃ ñatvā ‘‘yāva maṃ na khādati, tāva palāyissāmī’’ti bhīto vegena palāyitvā khemaṭṭhāne aṭṭhāsi. Tattha yakkhiniyā saddhiṃ saṃvāso viya khandhānaṃ ‘‘ahaṃ mamā’’ti gahaṇaṃ, susāne manussamaṃsaṃ khādamānaṃ disvā ‘‘yakkhinī aya’’nti jānanaṃ viya khandhānaṃ tilakkhaṇaṃ disvā aniccādibhāvajānanaṃ, bhītakālo viya bhayatupaṭṭhānaṃ, palāyitukāmatā viya muñcitukamyatā, susānavijahanaṃ viya gotrabhu, vegena palāyanaṃ viya maggo, abhayadese ṭhānaṃ viya phalaṃ.
据说,某人与亚卡女共同生活。她在夜间想「此人睡着了」,便前往生肉墓地吃人肉。他跟随她「她去哪里」,看见她正在吃人肉,知道她的非人本性,害怕「在她还没吃我之前,我要逃走」,便迅速逃走,站在安全之处。在此,如同与亚卡女共同生活,即认为诸蕴为「我、我所」而抓取;如同在墓地看见她吃人肉而知道「这是亚卡女」,即见诸蕴的三相而知其无常等性;如同害怕之时,即怖畏现起;如同想要逃走的意愿,即欲求解脱;如同离开墓地,即种姓;如同迅速逃走,即道;如同站在无畏之处,即果。
§795
ti ekā kira puttagiddhinī itthī, sā uparipāsāde nisinnāva antaravīthiyaṃ dārakasaddaṃ sutvā ‘‘putto nu kho me kenaci viheṭhiyatī’’ti vegasā gantvā ‘‘attano putto’’ti saññāya paraputtaṃ aggahesi. Sā ‘‘paraputto aya’’nti sañjānitvā ottappamānā ito cito ca oloketvā ‘‘mā heva maṃ koci ‘dārakacorī aya’nti vadeyyā’’ti dārakaṃ tattheva oropetvā puna vegasā pāsādaṃ āruyha nisīdi. Tattha attano puttasaññāya paraputtassa gahaṇaṃ viya ‘‘ahaṃ mamā’’ti pañcakkhandhagahaṇaṃ, ‘‘paraputto aya’’nti sañjānanaṃ viya tilakkhaṇavasena ‘‘nāhaṃ, na mamā’’ti sañjānanaṃ, ottappanaṃ viya bhayatupaṭṭhānaṃ, ito cito ca olokanaṃ viya muñcitukamyatāñāṇaṃ, tattheva dārakassa oropanaṃ viya anulomaṃ, oropetvā antaravīthiyaṃ ṭhitakālo viya gotrabhu, pāsādārūhanaṃ viya maggo, āruyha nisīdanaṃ viya phalaṃ.
据说,某位渴望儿子的妇女,她坐在楼上,听到下面街道上孩童的声音,想「我的儿子是否被人伤害」,便迅速前往,认为「是自己的儿子」而抓住别人的儿子。她认识到「这是别人的儿子」而感到羞愧,四处张望「希望没有人说我『这是偷孩子的贼』」,便在那里放下孩童,又迅速登上楼阁而坐。在此,如同认为是自己的儿子而抓取别人的儿子,即认为「我、我所」而抓取五蕴;如同认识到「这是别人的儿子」,即以三相认识「非我、非我所」;如同羞愧,即怖畏现起;如同四处张望,即欲求解脱智;如同在那里放下孩童,即随顺;如同放下后站在街道上之时,即种姓;如同登上楼阁,即道;如同登上后坐下,即果。
§796
ti imā pana cha upamā vuṭṭhānagāminiyā vipassanāya ṭhitassa lokuttaradhammābhimukhaninnapoṇapabbhārabhāvadassanatthaṃ vuttā. Yathā hi khuddāya abhibhūto sujighacchito puriso sādurasaṃ bhojanaṃ pattheti, evamevāyaṃ saṃsāravaṭṭajighacchāya phuṭṭho yogāvacaro amatarasaṃ kāyagatāsatibhojanaṃ pattheti.
这六个譬喻是为了显示:对于安住在导向出起的观者,其倾向、趋向、朝向出世间法的状态而说的。如同被饥饿所压迫、极度饥饿的人渴求美味的食物,同样地,这位被轮回之苦的饥饿所触的瑜伽者渴求不死味的身至念食物。
Yathā ca pipāsito puriso parisussamānakaṇṭhamukho anekaṅgasambhāraṃ pānakaṃ pattheti, evamevāyaṃ saṃsāravaṭṭapipāsāya phuṭṭho yogāvacaro ariyaṃ aṭṭhaṅgikamaggapānakaṃ pattheti.
如同口渴的人,喉咙干燥,渴求具备种种成分的饮料,同样地,这位被轮回之苦的渴所触的瑜伽者渴求圣八支道的饮料。
Yathā pana sītasamphuṭṭho puriso uṇhaṃ pattheti, evamevāyaṃ saṃsāravaṭṭe taṇhāsinehasītena phuṭṭho yogāvacaro kilesasantāpakaṃ maggatejaṃ pattheti.
如同被寒冷所触的人渴求温暖,同样地,这位在轮回之苦中被渴爱湿润之寒所触的瑜伽者渴求烧尽诸烦恼的道火。
Yathā ca uṇhasamphuṭṭho puriso sītaṃ pattheti, evamevāyaṃ saṃsāravaṭṭe ekādasaggisantāpasantatto yogāvacaro ekādasaggivūpasamaṃ nibbānaṃ pattheti.
如同被炎热所触的人渴求清凉,同样地,这位在轮回之苦中被十一火所烧的瑜伽者渴求十一火寂灭的涅槃。
Yathā pana andhakārapareto puriso ālokaṃ pattheti, evamevāyaṃ avijjandhakārena onaddhapariyonaddho yogāvacaro ñāṇālokaṃ maggabhāvanaṃ pattheti.
如同被黑暗所笼罩的人渴求光明,同样地,这位被无明黑暗所覆盖、所围绕的瑜伽者渴求智光的道修习。
Yathā ca visasamphuṭṭho puriso visaghātanaṃ bhesajjaṃ pattheti, evamevāyaṃ kilesavisasamphuṭṭho yogāvacaro kilesavisanimmathanaṃ amatosadhaṃ nibbānaṃ pattheti. Tena vuttaṃ – ‘‘tassevaṃ jānato evaṃ passato tīsu bhavesu…pe… navasu sattāvāsesu cittaṃ patilīyati patikuṭati pativattati na sampasāriyati. Upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi nāma padumapalāse īsakapoṇe’’ti sabbaṃ pubbe vuttanayeneva veditabbaṃ.
犹如被毒所触的人寻求消除毒的药,如是这位被烦恼毒所触的瑜伽行者寻求消除烦恼毒的不死药——涅槃。因此说:「如是知、如是见者,于三有……乃至……于九有情居,心退缩、退避、转回、不伸展。舍或厌逆住立。犹如在稍倾斜的莲叶上」,一切应以前面所说的方式理解。
§797
Ettāvatā ca panesa patilīnacaro nāma hoti, yaṃ sandhāya vuttaṃ –
而且到此为止,他名为退缩行者,关于此说:
‘‘Patilīnacarassa bhikkhuno,
「退缩行的比库,」
Bhajamānassa vivittamāsanaṃ;
「亲近远离的座位;」
Sāmaggiyamāhu tassa taṃ,
「他们说那是他的适宜,」
Yo attānaṃ bhavane na dassaye’’ti. (su. ni. 816; mahāni. 45);
「即不在有中显示自己。」
Evamidaṃ saṅkhārupekkhāñāṇaṃ yogino patilīnacarabhāvaṃ niyametvā uttari ariyamaggassāpi bojjhaṅgamaggaṅgajhānaṅgapaṭipadāvimokkhavisesaṃ niyameti. Keci hi therā bojjhaṅgamaggaṅgajhānaṅgānaṃ visesaṃ pādakajjhānaṃ niyametīti vadanti. Keci vipassanāya ārammaṇabhūtā khandhā niyamentīti vadanti. Keci puggalajjhāsayo niyametīti vadanti. Tesampi vādesu ayaṃ pubbabhāgavuṭṭhānagāminivipassanāva niyametīti veditabbā.
如是这行舍智确定了瑜伽者的退缩行状态后,更确定了圣道的觉支、道支、禅支、行道、解脱的差别。因为某些长老说:确定觉支、道支、禅支的差别的是基础禅那。某些说:确定作为观所缘的诸蕴。某些说:确定个人的意向。在他们的诸说中,应知确定的是这前分出起观。
§798
Tatrāyaṃ anupubbikathā – vipassanāniyamena hi sukkhavipassakassa uppannamaggopi, samāpattilābhino jhānaṃ pādakaṃ akatvā uppannamaggopi, paṭhamajjhānaṃ pādakaṃ katvā pakiṇṇakasaṅkhāre sammasitvā uppāditamaggopi paṭhamajjhānikāva honti. Sabbesu satta bojjhaṅgāni aṭṭha maggaṅgāni pañca jhānaṅgāni honti. Tesaṃ hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hutvā vuṭṭhānakāle saṅkhārupekkhābhāvaṃ patvā somanassasahagatā hoti. Pañcakanaye dutiyatatiyacatutthajjhānāni pādakāni katvā uppāditamaggesu yathākkameneva jhānaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikañca hoti. Sabbesu pana satta maggaṅgāni honti. Catutthe cha bojjhaṅgāni. Ayaṃ viseso pādakajjhānaniyamena ceva vipassanāniyamena ca hoti. Tesampi hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hoti. Vuṭṭhānagāminī somanassasahagatāva. Pañcamajjhānaṃ pādakaṃ katvā nibbattitamagge pana upekkhācittekaggatāvasena dve jhānaṅgāni bojjhaṅgamaggaṅgāni cha satta ceva. Ayampi viseso ubhayaniyamavasena hoti. Imasmiṃ hi naye pubbabhāgavipassanā somanassasahagatā vā upekkhāsahagatā vā hoti. Vuṭṭhānagāminī upekkhāsahagatāva. Arūpajjhānāni pādakaṃ katvā uppāditamaggepi eseva nayo. Evaṃ pādakajjhānato vuṭṭhāya yekeci saṅkhāre sammasitvā nibbattitamaggassa āsannapadese vuṭṭhitasamāpatti attano sadisabhāvaṃ karoti bhūmivaṇṇo viya godhāvaṇṇassa.
此中这是次第说:因为以观的确定,纯观者所生起的道,以及得定者不作禅那为基础而生起的道,以及作初禅为基础、遍察杂染诸行而生起的道,都是初禅性的。在一切中有七觉支、八道支、五禅支。因为他们的前分观虽然是喜俱或舍俱,但在出起时达到行舍状态而成为喜俱。在以五分法的第二、第三、第四禅为基础而生起的诸道中,依次禅是四支、三支、二支。但在一切中有七道支。在第四中有六觉支。这差别是以基础禅那的确定和观的确定而有。因为他们的前分观也是喜俱或舍俱。出起观只是喜俱。但在以第五禅为基础而生起的道中,以舍与心一境性为二禅支,觉支与道支为六或七。这差别也是以两种确定而有。因为在此法中,前分观是喜俱或舍俱。出起观只是舍俱。以无色禅为基础而生起的道也是此法。如是从基础禅出起后,遍察任何诸行而生起的道,在接近处出起的定使自己成为相似状态,犹如地色对蜥蜴色。
§799
Dutiyattheravāde pana yato yato samāpattito vuṭṭhāya ye ye samāpattidhamme sammasitvā maggo nibbattito hoti, taṃtaṃsamāpattisadisova hoti. Tatrāpi ca vipassanāniyamo vuttanayeneva veditabbo.
然而,在第二长老说中,从任何定出来后,对那些定法简择而生起的道,就与那个定相似。在此,观的决定也应以所说的方式了知。
§800
Tatiyattheravāde attano attano ajjhāsayānurūpena yaṃ yaṃ jhānaṃ pādakaṃ katvā ye ye jhānadhamme sammasitvā maggo nibbattito, taṃtaṃjhānasadisova hoti. Pādakajjhānaṃ pana sammasitajjhānaṃ vā vinā ajjhāsayamatteneva taṃ na ijjhati. Svāyamattho nandakovādasuttena (ma. ni. 3.398 ādayo) dīpetabbo. Etthāpi ca vipassanāniyamo vuttanayeneva veditabbo. Evaṃ tāva saṅkhārupekkhā bojjhaṅgamaggaṅgajhānaṅgāni niyametīti veditabbā.
在第三长老说中,依照各自的意乐,以任何禅那为足处,对那些禅那法简择而生起的道,就与那个禅那相似。然而,没有足处禅那或简择禅那,仅凭意乐是不能成就的。这个义理应以难陀咖经等来阐明。在此,观的决定也应以所说的方式了知。如是,首先应知行舍智决定觉支、道支、禅那支。
§801
Sace panāyaṃ ādito kilese vikkhambhayamānā dukkhena sappayogena sasaṅkhārena vikkhambhetuṃ asakkhi, dukkhāpaṭipadā nāma hoti. Vipariyāyena sukhāpaṭipadā. Kilese pana vikkhambhetvā vipassanāparivāsaṃ maggapātubhāvaṃ saṇikaṃ kurumānā dandhābhiññā nāma hoti. Vipariyāyena khippābhiññā. Iti ayaṃ saṅkhārupekkhā āgamanīyaṭṭhāne ṭhatvā attano attano maggassa nāmaṃ deti. Tena maggo cattāri nāmāni labhati.
然而,如果这行舍智从最初镇伏烦恼时,以苦、有行而不能镇伏,就名为苦行道。相反则为乐行道。镇伏烦恼后,使观成熟、道现起缓慢者,名为钝通智。相反则为速通智。如是,这行舍智站在应来之处,给予各自的道以名称。因此,道获得四种名称。
Sā panāyaṃ paṭipadā kassaci bhikkhuno nānā hoti, kassaci catūsupi maggesu ekāva. Buddhānaṃ pana cattāropi maggā sukhāpaṭipadā khippābhiññāva ahesuṃ. Tathā dhammasenāpatissa. Mahāmoggallānattherassa pana paṭhamamaggo sukhāpaṭipado khippābhiñño ahosi. Upari tayo dukkhāpaṭipadā dandhābhiññā. Yathā ca paṭipadā, evaṃ adhipatayopi kassaci bhikkhuno catūsu maggesu nānā honti. Kassaci catūsupi ekāva. Evaṃ saṅkhārupekkhā paṭipadāvisesaṃ niyameti. Yathā pana vimokkhavisesaṃ niyameti, taṃ pubbe vuttameva.
这道对某些比库是不同的,对某些比库在四道中都是同一的。然而,对诸佛而言,四道都是乐行道速通智。对法将军也是如此。但对大摩嘎剌那长老而言,第一道是乐行道速通智,其上三道是苦行道钝通智。如同行道,对某些比库而言,在四道中的增上也是不同的,对某些比库在四道中都是同一的。如是,行舍智决定行道的差别。至于如何决定解脱的差别,这在前面已经说过了。
§802
Apica maggo nāma pañcahi kāraṇehi nāmaṃ labhati sarasena vā paccanīkena vā saguṇena vā ārammaṇena vā āgamanena vā. Sace hi saṅkhārupekkhā aniccato saṅkhāre sammasitvā vuṭṭhāti, animittavimokkhena vimuccati. Sace dukkhato sammasitvā vuṭṭhāti, appaṇihitavimokkhena vimuccati. Sace anattato sammasitvā vuṭṭhāti, suññatavimokkhena vimuccati. Idaṃ nāmaṃ nāma.
再者,道由于五种原因而获得名称:由于特相、或由于对治、或由于功德、或由于所缘、或由于来处。如果行舍智简择诸行为无常而出起,就以无相解脱而解脱。如果简择为苦而出起,就以无愿解脱而解脱。如果简择为无我而出起,就以空解脱而解脱。这是由特相而得名。
Yasmā panesa aniccānupassanāya saṅkhārānaṃ ghanavinibbhogaṃ katvā niccanimittadhuvanimittasassatanimittāni pajahanto āgato, tasmā animitto. Dukkhānupassanāya pana sukhasaññaṃ pahāya paṇidhiṃ patthanaṃ sukkhāpetvā āgatattā appaṇihito. Anattānupassanāya attasattapuggalasaññaṃ pahāya saṅkhārānaṃ suññato diṭṭhattā suññatoti idaṃ nāmaṃ nāma.
由于此道以无常随观破除诸行的密集后,舍断常相、恒相、永恒相而来,因此为无相。以苦随观舍断乐想,干涸愿求、希求而来,因此为无愿。以无我随观舍断我、有情、人的想,见诸行为空而来,因此为空。这是由对治而得名。
Rāgādīhi panesa suññattā suññato, rūpanimittādīnaṃ rāganimittādīnaññeva vā abhāvena animitto, rāgapaṇidhiādīnaṃ abhāvato appaṇihitoti idamassa nāmaṃ.
由于此道空离贪等,故为空;由于色相等或贪相等不存在,故为无相;由于贪愿等不存在,故为无愿。这是此道的名称。
Svāyaṃ suññaṃ animittaṃ appaṇihitañca nibbānaṃ ārammaṇaṃ karotītipi suññato animitto appaṇihitoti vuccati. Idamassa nāmaṃ.
此道缘空、无相、无愿的涅槃为所缘,因此也被称为空、无相、无愿。这是此道由所缘而得名。
§803
Āgamanaṃ pana duvidhaṃ vipassanāgamanaṃ maggāgamanañca. Tattha magge vipassanāgamanaṃ labhati, phale maggāgamanaṃ. Anattānupassanā hi suññatā nāma, suññatavipassanāya maggo suññato, aniccānupassanā animittā nāma , animittavipassanāya maggo animitto. Idaṃ pana nāmaṃ na abhidhammapariyāyena labbhati, suttantapariyāyena labbhati. Tatra hi gotrabhuñāṇaṃ animittaṃ nibbānaṃ ārammaṇaṃ katvā animittanāmakaṃ hutvā sayaṃ āgamanīyaṭṭhāne ṭhatvā maggassa nāmaṃ detīti vadanti. Tena maggo animittoti vutto. Maggāgamanena pana phalaṃ animittanti yujjatiyeva. Dukkhānupassanā saṅkhāresu paṇidhiṃ sukkhāpetvā āgatattā appaṇihitā nāma, appaṇihitavipassanāya maggo appaṇihito, appaṇihitamaggassa phalaṃ appaṇihitaṃ. Evaṃ vipassanā attano nāmaṃ maggassa deti, maggo phalassāti idaṃ nāmaṃ. Evamayaṃ saṅkhārupekkhā vimokkhavisesaṃ niyametīti.
来有二种:观来与道来。其中,在道时获得观来,在果时获得道来。因为随观无我名为空,空观之道为空;随观无常名为无相,无相观之道为无相。然而此名称不依阿毗达摩方式获得,而依经方式获得。在那里,他们说:种姓智以无相涅槃为所缘而成为名为无相者,自己住于应来之处而给予道之名称。因此道被称为无相。而以道来,果为无相确实合理。随观苦于诸行中使愿干枯而来,故名为无愿,无愿观之道为无愿,无愿道之果为无愿。如是观给予自己之名称于道,道给予于果,此为名称。如是此行舍智确定解脱之殊胜。
Saṅkhārupekkhāñāṇaṃ niṭṭhitaṃ. · 行舍智完
Anulomañāṇakathā随顺智论
§804
Tassa taṃ saṅkhārupekkhāñāṇaṃ āsevantassa bhāventassa bahulīkarontassa adhimokkhasaddhā balavatarā nibbattati, vīriyaṃ supaggahitaṃ hoti, sati sūpaṭṭhitā, cittaṃ susamāhitaṃ, tikkhatarā saṅkhārupekkhā uppajjati. Tassa ‘‘dāni maggo uppajjissatī’’ti saṅkhārupekkhā saṅkhāre aniccāti vā dukkhāti vā anattāti vā sammasitvā bhavaṅgaṃ otarati. Bhavaṅgānantaraṃ saṅkhārupekkhāya katanayeneva saṅkhāre aniccāti vā dukkhāti vā anattāti vā ārammaṇaṃ kurumānaṃ uppajjati manodvārāvajjanaṃ. Tato bhavaṅgaṃ āvaṭṭetvā uppannassa tassa kiriyacittassānantaraṃ avīcikaṃ cittasantatiṃ anuppabandhamānaṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati paṭhamaṃ javanacittaṃ, yaṃ nti vuccati. Tadanantaraṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati dutiyaṃ javanacittaṃ, yaṃ nti vuccati. Tadanantarampi tatheva saṅkhāre ārammaṇaṃ katvā uppajjati tatiyaṃ javanacittaṃ, yaṃ nti vuccati. Idaṃ nesaṃ pāṭiyekkaṃ nāmaṃ.
对于他修习、修行、多作彼行舍智者,胜解信更强而生起,精进被善把握,念善现起,心善等持,更锐利的行舍生起。对他「现在道将生起」,行舍思惟诸行为无常或为苦或为无我后,沉入有分。有分之后,以行舍所作之方式,取诸行为无常或为苦或为无我为所缘而生起意门转向。然后转起有分,在那已生起的唯作心之后,连续不断的心相续,同样取诸行为所缘而生起第一速行心,此被称为遍作。紧接着,同样取诸行为所缘而生起第二速行心,此被称为近行。紧接着,同样取诸行为所缘而生起第三速行心,此被称为随顺。此为它们各别之名称。
Avisesena pana tividhampetaṃ āsevanantipi parikammantipi upacārantipi anulomantipi vattuṃ vaṭṭati. Kissānulomaṃ? Purimabhāgapacchimabhāgānaṃ. Tañhi purimānaṃ aṭṭhannaṃ vipassanāñāṇānaṃ tathakiccatāya ca anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ. Tañhi aniccalakkhaṇādivasena saṅkhāre ārabbha pavattattā, ‘‘udayabbayavantānaṃyeva vata dhammānaṃ udayabbayañāṇaṃ uppādavaye addasā’’ti ca, ‘‘bhaṅgavantānaṃyeva vata bhaṅgānupassanaṃ bhaṅgaṃ addasā’’ti ca, ‘‘sabhayaṃyeva vata bhayatupaṭṭhānassa bhayato upaṭṭhita’’nti ca, ‘‘sādīnaveyeva vata ādīnavānupassanaṃ ādīnavaṃ addasā’’ti ca, ‘‘nibbinditabbeyeva vata nibbidāñāṇaṃ nibbinna’’nti ca, ‘‘muñcitabbamhiyeva vata muñcitukamyatāñāṇaṃ muñcitukāmaṃ jāta’’nti ca, ‘‘paṭisaṅkhātabbaṃyeva vata paṭisaṅkhāñāṇena paṭisaṅkhāta’’nti ca, ‘‘upekkhitabbaṃyeva vata saṅkhārupekkhāya upekkhita’’nti ca atthato vadamānaṃ viya imesañca aṭṭhannaṃ ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ tāya paṭipattiyā pattabbattā.
然而不加区别地,此三种也可说为修习、遍作、近行、随顺。随顺于什么?随顺于前分与后分。因为它随顺于前八观智之如是作用,以及上面三十七菩提分法。因为它依无常相等而缘诸行而转起,「生灭智确实见到有生灭之诸法的生灭」,「坏随观确实见到有坏之坏」,「怖畏现起确实现起有怖畏者之怖畏」,「过患随观确实见到有过患者之过患」,「厌离智确实厌离应厌离者」,「欲解脱智确实生起欲解脱应解脱者」,「审察智确实审察应审察者」,「行舍确实舍应舍者」,如是从意义上说,它随顺于此八智之如是作用,以及上面三十七菩提分法,因为以彼行道应得。
Yathā hi dhammiko rājā vinicchayaṭṭhāne nisinno vohārikamahāmattānaṃ vinicchayaṃ sutvā agatigamanaṃ pahāya majjhatto hutvā ‘‘evaṃ hotū’’ti anumodamāno tesañca vinicchayassa anulometi, porāṇassa ca rājadhammassa, evaṃsampadamidaṃ veditabbaṃ. Rājā viya hi anulomañāṇaṃ, aṭṭha vohārikamahāmattā viya aṭṭha ñāṇāni, porāṇo rājadhammo viya sattatiṃsa bodhipakkhiyā. Tattha yathā rājā ‘‘evaṃ hotū’’ti vadamāno vohārikānañca vinicchayassa, rājadhammassa ca anulometi, evamidaṃ aniccādivasena saṅkhāre ārabbha uppajjamānaṃ aṭṭhannañca ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ. Teneva nti vuccatīti.
譬如如法之王坐于判决处,听闻判决大臣们之判决后,舍弃非道而成为中立者,说「愿如是」而随喜,随顺于他们之判决以及古代之王法,应如是了知此相应。因为随顺智如王,八智如八位判决大臣,三十七菩提分如古代王法。其中,譬如王说「愿如是」而随顺于判决者们之判决以及王法,如是此依无常等而缘诸行而生起者,随顺于八智之如是作用,以及上面三十七菩提分法。因此被称为随顺。
Anulomañāṇaṃ niṭṭhitaṃ. · 随顺智完
Vuṭṭhānagāminīvipassanākathā出起观论
§805
Idañca pana anulomañāṇaṃ saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya pariyosānaṃ hoti. Sabbena sabbaṃ pana gotrabhuñāṇaṃ vuṭṭhānagāminiyā vipassanāya pariyosānaṃ. Idāni tassāyeva vuṭṭhānagāminiyā vipassanāya asammohatthaṃ ayaṃ suttasaṃsandanā veditabbā.
而此随顺智是以诸行为所缘的出起观之终结。然而完全地,种姓智是出起观之终结。现在为了不迷惑于彼出起观,应知此经之连结。
Seyyathidaṃ –
即是:
Ayañhi vuṭṭhānagāminī vipassanā ‘‘atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā, taṃ pajahatha taṃ samatikkamathā’’ti (ma. ni. 3.310) evaṃ ti vuttā.
因为此出起观被如是说:「诸比库!依止于非由彼所成,到达非由彼所成,凡此舍是一性、依止一性者,你们应舍断它、应超越它。」
‘‘nibbindaṃ virajjati, virāgā vimuccatī’’ti (ma. ni. 1.245) evaṃ ti vuttā.
被如是说:「厌离者离染,以离染而解脱。」
‘‘pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa’’nti (saṃ. ni. 2.70) evaṃ nti vuttā.
「须尸马,先有法住智,后有涅槃智」(相应部2.70),如是以<法住智>之名而说。
‘‘saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇa’’nti (dī. ni. 1.416) evaṃ saññagganti vuttā.
「颇塔巴达,想先生起,后有智」(长部1.416),如是以<想智>之名而说。
Dasuttarasuttante ‘‘paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅga’’nti (dī. ni. 3.359) evaṃ nti vuttā.
在《十上经》中「道智见清净是清净的主要支分」(长部3.359),如是以<道智见清净>之名而说。
Paṭisambhidāmagge ‘‘yā ca yā ca yā ca ime dhammā ekatthā byañjanameva nāna’’nti (paṭi. ma. 1.227) evaṃ tīhi nāmehi vuttā.
在《无碍解道》中「凡此此此诸法是一义,只是文字不同」(无碍解道1.227),如是以三个名称而说。
Paṭṭhāne anulomaṃ ti (paṭṭhā. 1.1.417) evaṃ tīhi nāmehi vuttā.
在《发趣论》中「随顺」(发趣论1.1.417),如是以三个名称而说。
Rathavinītasuttante ‘‘kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti (ma. ni. 1.257) evaṃ ti vuttā.
在《车喻经》中「然而,贤友,是为了道智见清净之故而于世尊座下行梵行吗?」(中部1.257),如是以<道智见清净>之名而说。
Itinekehi nāmehi, kittitā yā mahesinā;
如是以若干名称,被大仙人所称赞;
Vuṭṭhānagāminī santā, parisuddhā vipassanā.
寂静的、清净的观,是导向出起之道。
Vuṭṭhātukāmo saṃsāra-dukkhapaṅkā mahabbhayā;
欲从轮回苦泥、大怖畏中出离者，
Kareyya satataṃ tattha, yogaṃ paṇḍitajātikoti.
应恒常于此修习瑜伽，智者之生也。
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
Paṭipadāñāṇadassanavisuddhiniddeso nāma · 行道智见清净分别
Ekavīsatimo paricchedo. · 第二十一章