1. Mahāvaggo1. 大品
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Khuddakanikāye · 小部
Paṭisambhidāmaggapāḷi · 无碍解道部
1. Mahāvaggo1. 大品
Mātikā论母
§1
. Sotāvadhāne paññā sutamaye ñāṇaṃ.
于耳根处的慧是闻所成智。
§2
. Sutvāna saṃvare paññā sīlamaye ñāṇaṃ.
闻后防护的慧是戒所成智。
§3
. Saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ.
防护后等持的慧是定修习所成智。
§4
. Paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.
于缘的把握的慧是法住智。
§5
. Atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.
于过去、未来、现在诸法摄略后确定的慧是思惟智。
§6
. Paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ.
于现在诸法变易随观的慧是生灭随观智。
§7
. Ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ.
简择所缘后坏灭随观的慧是观智。
§8
. Bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.
于怖畏现起的慧是过患智。
§9
. Muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.
于诸行舍智中,欲解脱的省察安立之慧为智。
§10
. Bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ.
于外出离转起中之慧为种姓智。
§11
. Dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ.
于两者出离转起中之慧为道智。
§12
. Payogappaṭippassaddhi paññā phale ñāṇaṃ .
勤修寂止之慧为果智。
§13
. Chinnavaṭumānupassane paññā vimuttiñāṇaṃ.
于随观已断轮转中之慧为解脱智。
§14
. Tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṃ.
于见彼时集起之法中之慧为省察智。
§15
. Ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ.
于内确定中之慧为所依差别智。
§16
. Bahiddhāvavatthāne paññā gocaranānatte ñāṇaṃ.
于外确定中之慧为所缘差别智。
§17
. Cariyāvavatthāne paññā cariyānānatte ñāṇaṃ.
在行道确定中的慧是行道差别智。
§18
. Catudhammavavatthāne paññā bhūminānatte ñāṇaṃ.
在四法确定中的慧是地差别智。
§19
. Navadhammavavatthāne paññā dhammanānatte ñāṇaṃ.
在九法确定中的慧是法差别智。
§20
. Abhiññāpaññā ñātaṭṭhe ñāṇaṃ.
证智慧是已知义中的智。
§21
. Pariññāpaññā tīraṇaṭṭhe ñāṇaṃ.
遍知慧是度知义中的智。
§22
. Pahāne paññā pariccāgaṭṭhe ñāṇaṃ.
在断中的慧是舍弃义中的智。
§23
. Bhāvanāpaññā ekarasaṭṭhe ñāṇaṃ.
修习慧是一味义中的智。
§24
. Sacchikiriyāpaññā phassanaṭṭhe ñāṇaṃ.
作证慧是触义中的智。
§25
. Atthanānatte paññā atthapaṭisambhide ñāṇaṃ.
于义的种种差别之慧,在义无碍解中为智。
§26
. Dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ.
于法的种种差别之慧,在法无碍解中为智。
§27
. Niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ.
于词的种种差别之慧,在词无碍解中为智。
§28
. Paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ.
于辩的种种差别之慧,在辩无碍解中为智。
§29
. Vihāranānatte paññā vihāraṭṭhe ñāṇaṃ.
于住的种种差别之慧,在住的义中为智。
§30
. Samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ.
于等至的种种差别之慧,在等至的义中为智。
§31
. Vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ.
于住与等至的种种差别之慧,在住与等至的义中为智。
§32
. Avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ.
由于不散乱的清净性,在诸漏断尽中之慧,在无间定中为智。
§33
. Dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ.
见为主导,寂静住的证得,胜解的殊胜性是慧;于无诤住的智。
§34
. Dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasibhāvatā paññā nirodhasamāpattiyā ñāṇaṃ.
具足二力,由三行的止息,以十六智行、九定行而得自在是慧;于灭尽定的智。
§35
. Sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ.
于正知者的转起与灭尽是慧;于般涅槃的智。
§36
. Sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ.
一切法的正断、灭与不现起是慧;于平等义的智。
§37
. Puthunānattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṃ.
种种不同光辉的灭尽是慧;于损减义的智。
§38
. Asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ.
不退缩、勤奋、策励义是慧;于精进发起的智。
§39
. Nānādhammappakāsanatā paññā atthasandassane ñāṇaṃ.
种种法的显示性是慧;于义显现的智。
§40
. Sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ.
一切法的一聚集性、种种性、一性的通达是慧;见清净智。
§41
. Viditattā paññā khantiñāṇaṃ.
由于已知,慧是忍智。
§42
. Phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ.
由于已触,慧是深入之智。
§43
. Samodahane paññā padesavihāre ñāṇaṃ.
在等持中,慧是部分住之智。
§44
. Adhipatattā paññā saññāvivaṭṭe ñāṇaṃ.
由于增上,慧是想解脱之智。
§45
. Nānatte paññā cetovivaṭṭe ñāṇaṃ.
在差别中,慧是心解脱之智。
§46
. Adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ.
在决意中,慧是心解脱之智。
§47
. Suññate paññā ñāṇavivaṭṭe ñāṇaṃ.
在空性中,慧是智解脱之智。
§48
. Vosagge paññā vimokkhavivaṭṭe ñāṇaṃ.
在舍离中,慧是解脱解脱之智。
§49
. Tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ.
于如实义中,慧是真谛开显之智。
§50
. Kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ.
于身与心的一境性,以及通过决意乐想与轻想而成就之义中,慧是神变之智。
§51
. Vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ.
通过寻的扩展,于种种与一性的声相之深入中,慧是耳界清净智。
§52
. Tiṇṇannaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyā pariyogāhaṇe paññā cetopariyañāṇaṃ.
通过三种心的扩展,以诸根的净化,于种种与一性的识行之深入中,慧是他心智。
§53
. Paccayappavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ.
通过缘所生诸法的种种与一性的业扩展之深入中,慧是宿住随念智。
§54
. Obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ.
通过光明,于种种与一性的色相之见义中,慧是天眼智。
§55
. Catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasībhāvatā paññā āsavānaṃ khaye ñāṇaṃ.
通过六十四行相,于三根的自在性中,慧是诸漏尽之智。
§56
. Pariññaṭṭhe paññā dukkhe ñāṇaṃ.
于遍知义中,慧是苦之智。
§57
. Pahānaṭṭhe paññā samudaye ñāṇaṃ.
为了断之义,慧是关于集的智。
§58
. Sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ.
为了作证之义,慧是关于灭的智。
§59
. Bhāvanaṭṭhe paññā magge ñāṇaṃ.
为了修习之义,慧是关于道的智。
§60
. Dukkhe ñāṇaṃ.
关于苦的智。
§61
. Dukkhasamudaye ñāṇaṃ.
关于苦集的智。
§62
. Dukkhanirodhe ñāṇaṃ.
关于苦灭的智。
§63
. Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.
关于导至苦灭之道的智。
§64
. Atthapaṭisambhide ñāṇaṃ.
关于义无碍解的智。
§65
. Dhammapaṭisambhide ñāṇaṃ.
于法无碍解智。
§66
. Niruttipaṭisambhide ñāṇaṃ.
于词无碍解智。
§67
. Paṭibhānapaṭisambhide ñāṇaṃ.
于辩无碍解智。
§68
. Indriyaparopariyatte ñāṇaṃ.
于根上下智。
§69
. Sattānaṃ āsayānusaye ñāṇaṃ.
于有情意乐随眠智。
§70
. Yamakapāṭihīre ñāṇaṃ.
于双神变智。
§71
. Mahākaruṇāsamāpattiyā ñāṇaṃ.
于大悲等至智。
§72
. Sabbaññutañāṇaṃ.
一切知智。
§73
. Anāvaraṇañāṇaṃ .
无障碍智
Imāni tesattati ñāṇāni. Imesaṃ tesattatiyā ñāṇānaṃ sattasaṭṭhi ñāṇāni sāvakasādhāraṇāni; cha ñāṇāni asādhāraṇāni sāvakehi.
这些是七十三种智。在这七十三种智中,六十七种智是与声闻共通的;六种智是与声闻不共通的。
Mātikā niṭṭhitā. · 论母完
1. Ñāṇakathā
1. 智论
1. Sutamayañāṇaniddeso1. 闻所成智分别
§1
Kathaṃ sotāvadhāne paññā sutamaye ñāṇaṃ?
如何在倾听时的慧是闻所成智?
‘‘Ime dhammā abhiññeyyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「这些法应被证知」这样的倾听,了知彼的慧是闻所成智。
‘‘Ime dhammā pariññeyyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「这些法应被遍知」这样的倾听,了知彼的慧是闻所成智。
‘‘Ime dhammā pahātabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「这些法应被舍断」这样的倾听,了知彼的慧是闻所成智。
‘‘Ime dhammā bhāvetabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「这些法应被修习」这样的倾听,了知彼的慧是闻所成智。
‘‘Ime dhammā sacchikātabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「这些法应被作证」,这是耳的作意,了知那个的慧是闻所成智。
‘‘Ime dhammā hānabhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「这些法是退分」,这是耳的作意,了知那个的慧是闻所成智。
‘‘Ime dhammā ṭhitibhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「这些法是住分」,这是耳的作意,了知那个的慧是闻所成智。
‘‘Ime dhammā visesabhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「这些法是胜分」,这是耳的作意,了知那个的慧是闻所成智。
‘‘Ime dhammā nibbedhabhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「这些法是通达分」,这是耳的作意,了知那个的慧是闻所成智。
‘‘Sabbe saṅkhārā aniccā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「一切行无常」,这是耳的作意,了知那个的慧是闻所成智。
‘‘Sabbe saṅkhārā dukkhā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「一切行是苦」,这是耳的作意,了知那个的慧是闻所成智。
‘‘Sabbe dhammā anattā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「一切法无我」,这是耳的作意,了知那个的慧是闻所成智。
‘‘Idaṃ dukkhaṃ ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「此是苦圣谛」之耳倾听,了知彼之慧是闻所成智。
‘‘Idaṃ dukkhasamudayaṃ ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「此是苦集圣谛」之耳倾听,了知彼之慧是闻所成智。
‘‘Idaṃ dukkhanirodhaṃ ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「此是苦灭圣谛」之耳倾听,了知彼之慧是闻所成智。
‘‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
「此是导至苦灭之道圣谛」之耳倾听,了知彼之慧是闻所成智。
§2
Kathaṃ ‘‘ime dhammā abhiññeyyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?
如何「这些法应被证知」之耳倾听,了知彼之慧是闻所成智?
Eko dhammo abhiññeyyo – sabbe sattā āhāraṭṭhitikā. Dve dhammā abhiññeyyā – dve dhātuyo. Tayo dhammā abhiññeyyā – tisso dhātuyo. Cattāro dhammā abhiññeyyā – cattāri ariyasaccāni. Pañca dhammā abhiññeyyā – pañca vimuttāyatanāni. Cha dhammā abhiññeyyā – cha anuttariyāni. Satta dhammā abhiññeyyā – satta niddasavatthūni. Aṭṭha dhammā abhiññeyyā – aṭṭha abhibhāyatanāni. Nava dhammā abhiññeyyā – nava anupubbavihārā. Dasa dhammā abhiññeyyā – dasa nijjaravatthūni.
非法品应被证知——一切有情依食而住。二法应被证知——二界。三法应被证知——三界。四法应被证知——四圣谛。五法应被证知——五解脱处。六法应被证知——六无上。七法应被证知——七随眠事。八法应被证知——八胜处。九法应被证知——九次第住。十法应被证知——十损减事。
§3
‘‘Sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhu , bhikkhave, abhiññeyyaṃ; rūpā abhiññeyyā; cakkhuviññāṇaṃ abhiññeyyaṃ; cakkhusamphasso abhiññeyyo; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ. Sotaṃ abhiññeyyaṃ; saddā abhiññeyyā…pe… ghānaṃ abhiññeyyaṃ; gandhā abhiññeyyā… jivhā abhiññeyyā; rasā abhiññeyyā… kāyo abhiññeyyo; phoṭṭhabbā abhiññeyyā… mano abhiññeyyo; dhammā abhiññeyyā; manoviññāṇaṃ abhiññeyyaṃ, manosamphasso abhiññeyyo; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ.’’
「诸比库,一切应被证知。诸比库,什么是一切应被证知?诸比库,眼应被证知;诸色应被证知;眼识应被证知;眼触应被证知;凡以此眼触为缘所生起之所受——或乐、或苦、或不苦不乐,彼亦应被证知。耳应被证知;诸声应被证知……鼻应被证知;诸香应被证知……舌应被证知;诸味应被证知……身应被证知;诸触所缘应被证知……意应被证知;诸法应被证知;意识应被证知,意触应被证知;凡以此意触为缘所生起之所受——或乐、或苦、或不苦不乐,彼亦应被证知。」
Rūpaṃ abhiññeyyaṃ; vedanā abhiññeyyā; saññā abhiññeyyā; saṅkhārā abhiññeyyā; viññāṇaṃ abhiññeyyaṃ.
色应被证知;受应被证知;想应被证知;诸行应被证知;识应被证知。
Cakkhu abhiññeyyaṃ; sotaṃ abhiññeyyaṃ; ghānaṃ abhiññeyyaṃ; jivhā abhiññeyyā; kāyo abhiññeyyo; mano abhiññeyyo. Rūpā abhiññeyyā; saddā abhiññeyyā; gandhā abhiññeyyā; rasā abhiññeyyā; phoṭṭhabbā abhiññeyyā; dhammā abhiññeyyā. Cakkhuvttññāṇaṃ abhiññeyyaṃ; sotaviññāṇaṃ abhiññeyyaṃ; ghānaviññāṇaṃ abhiññeyyaṃ; jivhāviññāṇaṃ abhiññeyyaṃ; kāyaviññāṇaṃ abhiññeyyaṃ; manoviññāṇaṃ abhiññeyyaṃ. Cakkhusamphasso abhiññeyyo ; sotasamphasso abhiññeyyo; ghānasamphasso abhiññeyyo; jivhāsamphasso abhiññeyyo; kāyasamphasso abhiññeyyo; manosamphasso abhiññeyyo; cakkhusamphassajā vedanā abhiññeyyā; sotasamphassajā vedanā abhiññeyyā; ghānasamphassajā vedanā abhiññeyyā ; jivhāsamphassajā vedanā abhiññeyyā; kāyasamphassajā vedanā abhiññeyyā; manosamphassajā vedanā abhiññeyyā. Rūpasaññā abhiññeyyā; saddasaññā abhiññeyyā; gandhasaññā abhiññeyyā ; rasasaññā abhiññeyyā; phoṭṭhabbasaññā abhiññeyyā; dhammasaññā abhiññeyyā. Rūpasañcetanā abhiññeyyā; saddasañcetanā abhiññeyyā; gandhasañcetanā abhiññeyyā; rasasañcetanā abhiññeyyā; phoṭṭhabbasañcetanā abhiññeyyā; dhammasañcetanā abhiññeyyā. Rūpataṇhā abhiññeyyā; saddataṇhā abhiññeyyā; gandhataṇhā abhiññeyyā; rasataṇhā abhiññeyyā; phoṭṭhabbataṇhā abhiññeyyā; dhammataṇhā abhiññeyyā. Rūpavitakko abhiññeyyo; saddavitakko abhiññeyyo; gandhavitakko abhiññeyyo; rasavitakko abhiññeyyo; phoṭṭhabbavitakko abhiññeyyo; dhammavitakko abhiññeyyo. Rūpavicāro abhiññeyyo; saddavicāro abhiññeyyo ; gandhavicāro abhiññeyyo; rasavicāro abhiññeyyo; phoṭṭhabbavicāro abhiññeyyo; dhammavicāro abhiññeyyo.
眼应被证知;耳应被证知;鼻应被证知;舌应被证知;身应被证知;意应被证知。色应被证知;声应被证知;香应被证知;味应被证知;触应被证知;法应被证知。眼识应被证知;耳识应被证知;鼻识应被证知;舌识应被证知;身识应被证知;意识应被证知。眼触应被证知;耳触应被证知;鼻触应被证知;舌触应被证知;身触应被证知;意触应被证知;眼触所生受应被证知;耳触所生受应被证知;鼻触所生受应被证知;舌触所生受应被证知;身触所生受应被证知;意触所生受应被证知。色想应被证知;声想应被证知;香想应被证知;味想应被证知;触想应被证知;法想应被证知。色思应被证知;声思应被证知;香思应被证知;味思应被证知;触思应被证知;法思应被证知。色渴爱应被证知;声渴爱应被证知;香渴爱应被证知;味渴爱应被证知;触渴爱应被证知;法渴爱应被证知。色寻应被证知;声寻应被证知;香寻应被证知;味寻应被证知;触寻应被证知;法寻应被证知。色伺应被证知;声伺应被证知;香伺应被证知;味伺应被证知;触伺应被证知;法伺应被证知。
§4
Pathavīdhātu abhiññeyyā; āpodhātu abhiññeyyā; tejodhātu abhiññeyyā; vāyodhātu abhiññeyyā; ākāsadhātu abhiññeyyā; viññāṇadhātu abhiññeyyā.
地界应被证知;水界应被证知;火界应被证知;风界应被证知;空界应被证知;识界应被证知。
Pathavīkasiṇaṃ abhiññeyyaṃ; āpokasiṇaṃ abhiññeyyaṃ; tejokasiṇaṃ abhiññeyyaṃ; vāyokasiṇaṃ abhiññeyyaṃ; nīlakasiṇaṃ abhiññeyyaṃ; pītakasiṇaṃ abhiññeyyaṃ; lohitakasiṇaṃ abhiññeyyaṃ; odātakasiṇaṃ abhiññeyyaṃ; ākāsakasiṇaṃ abhiññeyyaṃ; viññāṇakasiṇaṃ abhiññeyyaṃ.
地遍应被证知;水遍应被证知;火遍应被证知;风遍应被证知;青遍应被证知;黄遍应被证知;红遍应被证知;白遍应被证知;空遍应被证知;识遍应被证知。
Kesā abhiññeyyā; lomā abhiññeyyā; nakhā abhiññeyyā; dantā abhiññeyyā; taco abhiññeyyo, maṃsaṃ abhiññeyyaṃ; nhārū abhiññeyyā; aṭṭhī abhiññeyyā; aṭṭhimiñjā abhiññeyyā ; vakkaṃ abhiññeyyaṃ; hadayaṃ abhiññeyyaṃ; yakanaṃ abhiññeyyaṃ; kilomakaṃ abhiññeyyaṃ; pihakaṃ abhiññeyyaṃ; papphāsaṃ abhiññeyyaṃ; antaṃ abhiññeyyaṃ antaguṇaṃ abhiññeyyaṃ; udariyaṃ abhiññeyyaṃ; karīsaṃ abhiññeyyaṃ; pittaṃ abhiññeyyaṃ; semhaṃ abhiññeyyaṃ; pubbo abhiññeyyo; lohitaṃ abhiññeyyaṃ; sedo abhiññeyyo; medo abhiññeyyo; assu abhiññeyyaṃ; vasā abhiññeyyā; kheḷo abhiññeyyo; siṅghāṇikā abhiññeyyā; lasikā abhiññeyyā; muttaṃ abhiññeyyaṃ; matthaluṅgaṃ abhiññeyyaṃ.
发应被证知;毛应被证知;爪应被证知;齿应被证知;皮应被证知,肉应被证知;筋应被证知;骨应被证知;骨髓应被证知;肾应被证知;心应被证知;肝应被证知;肋膜应被证知;脾应被证知;肺应被证知;肠应被证知;肠间膜应被证知;胃中物应被证知;粪应被证知;胆汁应被证知;痰应被证知;脓应被证知;血应被证知;汗应被证知;脂肪应被证知;泪应被证知;膏应被证知;唾应被证知;鼻涕应被证知;关节滑液应被证知;尿应被证知;脑应被证知。
Cakkhāyatanaṃ abhiññeyyaṃ; rūpāyatanaṃ abhiññeyyaṃ. Sotāyatanaṃ abhiññeyyaṃ; saddāyatanaṃ abhiññeyyaṃ . Ghānāyatanaṃ abhiññeyyaṃ; gandhāyatanaṃ abhiññeyyaṃ. Jivhāyatanaṃ abhiññeyyaṃ; rasāyatanaṃ abhiññeyyaṃ. Kāyāyatanaṃ abhiññeyyaṃ; phoṭṭhabbāyatanaṃ abhiññeyyaṃ. Manāyatanaṃ abhiññeyyaṃ; dhammāyatanaṃ abhiññeyyaṃ.
眼处应被证知;色处应被证知。耳处应被证知;声处应被证知。鼻处应被证知;香处应被证知。舌处应被证知;味处应被证知。身处应被证知;触处应被证知。意处应被证知;法处应被证知。
Cakkhudhātu abhiññeyyā; rūpadhātu abhiññeyyā; cakkhuviññāṇadhātu abhiññeyyā. Sotadhātu abhiññeyyā; saddadhātu abhiññeyyā; sotaviññāṇadhātu abhiññeyyā. Ghānadhātu abhiññeyyā; gandhadhātu abhiññeyyā; ghānaviññāṇadhātu abhiññeyyā. Jivhādhātu abhiññeyyā ; rasadhātu abhiññeyyā; jivhāviññāṇadhātu abhiññeyyā. Kāyadhātu abhiññeyyā; phoṭṭhabbadhātu abhiññeyyā; kāyaviññāṇadhātu abhiññeyyā. Manodhātu abhiññeyyā; dhammadhātu abhiññeyyā; manoviññāṇadhātu abhiññeyyā.
眼界应被证知;色界应被证知;眼识界应被证知。耳界应被证知;声界应被证知;耳识界应被证知。鼻界应被证知;香界应被证知;鼻识界应被证知。舌界应被证知;味界应被证知;舌识界应被证知。身界应被证知;触界应被证知;身识界应被证知。意界应被证知;法界应被证知;意识界应被证知。
Cakkhundriyaṃ abhiññeyyaṃ; sotindriyaṃ abhiññeyyaṃ; ghānindriyaṃ abhiññeyyaṃ; jivhindriyaṃ abhiññeyyaṃ; kāyindriyaṃ abhiññeyyaṃ; manindriyaṃ abhiññeyyaṃ; jīvitindriyaṃ abhiññeyyaṃ; itthindriyaṃ abhiññeyyaṃ; purisindriyaṃ abhiññeyyaṃ; sukhindriyaṃ abhiññeyyaṃ; dukkhindriyaṃ abhiññeyyaṃ; somanassindriyaṃ abhiññeyyaṃ; domanassindriyaṃ abhiññeyyaṃ; upekkhindriyaṃ abhiññeyyaṃ; saddhindriyaṃ abhiññeyyaṃ; vīriyindriyaṃ abhiññeyyaṃ; satindriyaṃ abhiññeyyaṃ; samādhindriyaṃ abhiññeyyaṃ; paññindriyaṃ abhiññeyyaṃ; anaññātaññassāmītindriyaṃ abhiññeyyaṃ; aññindriyaṃ abhiññeyyaṃ; aññātāvindriyaṃ abhiññeyyaṃ.
眼根应被证知;耳根应被证知;鼻根应被证知;舌根应被证知;身根应被证知;意根应被证知;命根应被证知;女根应被证知;男根应被证知;乐根应被证知;苦根应被证知;喜根应被证知;忧根应被证知;舍根应被证知;信根应被证知;精进根应被证知;念根应被证知;定根应被证知;慧根应被证知;未知当知根应被证知;已知根应被证知;具知根应被证知。
§5
Kāmadhātu abhiññeyyā; rūpadhātu abhiññeyyā; arūpadhātu abhiññeyyā. Kāmabhavo abhiññeyyo; rūpabhavo abhiññeyyo ; arūpabhavo abhiññeyyo. Saññābhavo abhiññeyyo; asaññābhavo abhiññeyyo; nevasaññānāsaññābhavo abhiññeyyo. Ekavokārabhavo abhiññeyyo; catuvokārabhavo abhiññeyyo; pañcavokārabhavo abhiññeyyo.
欲界应被证知;色界应被证知;无色界应被证知。欲有应被证知;色有应被证知;无色有应被证知。想有应被证知;无想有应被证知;非想非非想有应被证知。一蕴有应被证知;四蕴有应被证知;五蕴有应被证知。
§6
Paṭhamaṃ jhānaṃ abhiññeyyaṃ; dutiyaṃ jhānaṃ abhiññeyyaṃ; tatiyaṃ jhānaṃ abhiññeyyaṃ; catutthaṃ jhānaṃ abhiññeyyaṃ. Mettācetovimutti abhiññeyyā; karuṇācetovimutti abhiññeyyā; muditācetovimutti abhiññeyyā; upekkhācetovimutti abhiññeyyā. Ākāsānañcāyatanasamāpatti abhiññeyyā; viññāṇañcāyatanasamāpatti abhiññeyyā; ākiñcaññāyatanasamāpatti abhiññeyyā; nevasaññānāsaññāyatanasamāpatti abhiññeyyā.
初禅应被证知;二禅应被证知;三禅应被证知;四禅应被证知。慈心解脱应被证知;悲心解脱应被证知;喜心解脱应被证知;舍心解脱应被证知。空无边处等至应被证知;识无边处等至应被证知;无所有处等至应被证知;非想非非想处等至应被证知。
Avijjā abhiññeyyā; saṅkhārā abhiññeyyā; viññāṇaṃ abhiññeyyaṃ; nāmarūpaṃ abhiññeyyaṃ; saḷāyatanaṃ abhiññeyyaṃ; phasso abhiññeyyo; vedanā abhiññeyyā; taṇhā abhiññeyyā; upādānaṃ abhiññeyyaṃ; bhavo abhiññeyyo; jāti abhiññeyyā; jarāmaraṇaṃ abhiññeyyaṃ.
无明应被证知;行应被证知;识应被证知;名色应被证知;六处应被证知;触应被证知;受应被证知;渴爱应被证知;取应被证知;有应被证知;生应被证知;老死应被证知。
§7
Dukkhaṃ abhiññeyyaṃ; dukkhasamudayo abhiññeyyo; dukkhanirodho abhiññeyyo; dukkhanirodhagāminī paṭipadā abhiññeyyā. Rūpaṃ abhiññeyyaṃ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpanirodhagāminī paṭipadā abhiññeyyā. Vedanā abhiññeyyā…pe… saññā abhiññeyyā…pe… saṅkhārā abhiññeyyā…pe… viññāṇaṃ abhiññeyyaṃ. Cakkhu abhiññeyyaṃ…pe… jarāmaraṇaṃ abhiññeyyaṃ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇanirodhagāminī paṭipadā abhiññeyyā.
苦应被证知;苦集应被证知;苦灭应被证知;导至苦灭之道应被证知。色应被证知;色集应被证知;色灭应被证知;导至色灭之道应被证知。受应被证知……想应被证知……行应被证知……识应被证知。眼应被证知……老死应被证知;老死集应被证知;老死灭应被证知;导至老死灭之道应被证知。
Dukkhassa pariññaṭṭho abhiññeyyo; dukkhasamudayassa pahānaṭṭho abhiññeyyo; dukkhanirodhassa sacchikiriyaṭṭho abhiññeyyo; dukkhanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo. Rūpassa pariññaṭṭho abhiññeyyo; rūpasamudayassa pahānaṭṭho abhiññeyyo; rūpanirodhassa sacchikiriyaṭṭho abhiññeyyo; rūpanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa… cakkhussa…pe… jarāmaraṇassa pariññaṭṭho abhiññeyyo; jarāmaraṇasamudayassa pahānaṭṭho abhiññeyyo; jarāmaraṇanirodhassa sacchikiriyaṭṭho abhiññeyyo; jarāmaraṇanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo.
苦之遍知义应被证知;苦集之舍断义应被证知;苦灭之作证义应被证知;导至苦灭之道之修习义应被证知。色之遍知义应被证知;色集之舍断义应被证知;色灭之作证义应被证知;导至色灭之道之修习义应被证知。受之……想之……行之……识之……眼之……老死之遍知义应被证知;老死集之舍断义应被证知;老死灭之作证义应被证知;导至老死灭之道之修习义应被证知。
Dukkhassa pariññāpaṭivedhaṭṭho abhiññeyyo; dukkhasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; dukkhanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; dukkhanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo. Rūpassa pariññāpaṭivedhaṭṭho abhiññeyyo; rūpasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; rūpanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; rūpanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa… cakkhussa…pe… jarāmaraṇassa pariññāpaṭivedhaṭṭho abhiññeyyo; jarāmaraṇasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; jarāmaraṇanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; jarāmaraṇanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo.
苦之遍知通达义应被证知;苦集之舍断通达义应被证知;苦灭之作证通达义应被证知;导至苦灭之道之修习通达义应被证知。色之遍知通达义应被证知;色集之舍断通达义应被证知;色灭之作证通达义应被证知;导至色灭之道之修习通达义应被证知。受之……想之……行之……识之……眼之……老死之遍知通达义应被证知;老死集之舍断通达义应被证知;老死灭之作证通达义应被证知;导至老死灭之道之修习通达义应被证知。
§8
Dukkhaṃ abhiññeyyaṃ; dukkhasamudayo abhiññeyyo; dukkhanirodho abhiññeyyo; dukkhassa samudayanirodho abhiññeyyo; dukkhassa chandarāganirodho abhiññeyyo; dukkhassa assādo abhiññeyyo; dukkhassa ādīnavo abhiññeyyo; dukkhassa nissaraṇaṃ abhiññeyyaṃ. Rūpaṃ abhiññeyyaṃ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpassa samudayanirodho abhiññeyyo; rūpassa chandarāganirodho abhiññeyyo; rūpassa assādo abhiññeyyo; rūpassa ādīnavo abhiññeyyo; rūpassa nissaraṇaṃ abhiññeyyaṃ. Vedanā abhiññeyyā…pe… saññā abhiññeyyā… saṅkhārā abhiññeyyā… viññāṇaṃ abhiññeyyaṃ… cakkhu abhiññeyyaṃ…pe… jarāmaraṇaṃ abhiññeyyaṃ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇassa samudayanirodho abhiññeyyo; jarāmaraṇassa chandarāganirodho abhiññeyyo; jarāmaraṇassa assādo abhiññeyyo; jarāmaraṇassa ādīnavo abhiññeyyo; jarāmaraṇassa nissaraṇaṃ abhiññeyyaṃ.
苦应被证知;苦集应被证知;苦灭应被证知;苦之集与灭应被证知;苦之欲贪灭应被证知;苦之味应被证知;苦之患应被证知;苦之出离应被证知。色应被证知;色集应被证知;色灭应被证知;色之集与灭应被证知;色之欲贪灭应被证知;色之味应被证知;色之患应被证知;色之出离应被证知。受应被证知……想应被证知……行应被证知……识应被证知……眼应被证知……老死应被证知;老死集应被证知;老死灭应被证知;老死之集与灭应被证知;老死之欲贪灭应被证知;老死之味应被证知;老死之患应被证知;老死之出离应被证知。
Dukkhaṃ abhiññeyyaṃ; dukkhasamudayo abhiññeyyo ; dukkhanirodho abhiññeyyo; dukkhanirodhagāminī paṭipadā abhiññeyyā; dukkhassa assādo abhiññeyyo; dukkhassa ādīnavo abhiññeyyo; dukkhassa nissaraṇaṃ abhiññeyyaṃ. Rūpaṃ abhiññeyyaṃ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpanirodhagāminī paṭipadā abhiññeyyā; rūpassa assādo abhiññeyyo; rūpassa ādīnavo abhiññeyyo; rūpassa nissaraṇaṃ abhiññeyyaṃ. Vedanā abhiññeyyā…pe… saññā abhiññeyyā… saṅkhārā abhiññeyyā… viññāṇaṃ abhiññeyyaṃ… cakkhu abhiññeyyaṃ…pe… jarāmaraṇaṃ abhiññeyyaṃ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇanirodhagāminī paṭipadā abhiññeyyā; jarāmaraṇassa assādo abhiññeyyo; jarāmaraṇassa ādīnavo abhiññeyyo; jarāmaraṇassa nissaraṇaṃ abhiññeyyaṃ.
苦应被证知;苦集应被证知;苦灭应被证知;导至苦灭之道应被证知;苦之味应被证知;苦之患应被证知;苦之出离应被证知。色应被证知;色集应被证知;色灭应被证知;导至色灭之道应被证知;色之味应被证知;色之患应被证知;色之出离应被证知。受应被证知……想应被证知……行应被证知……识应被证知……眼应被证知……老死应被证知;老死集应被证知;老死灭应被证知;导至老死灭之道应被证知;老死之味应被证知;老死之患应被证知;老死之出离应被证知。
§9
Aniccānupassanā abhiññeyyā; dukkhānupassanā abhiññeyyā; anattānupassanā abhiññeyyā; nibbidānupassanā abhiññeyyā; virāgānupassanā abhiññeyyā; nirodhānupassanā abhiññeyyā; paṭinissaggānupassanā abhiññeyyā. Rūpe aniccānupassanā abhiññeyyā; rūpe dukkhānupassanā abhiññeyyā; rūpe anattānupassanā abhiññeyyā; rūpe nibbidānupassanā abhiññeyyā; rūpe virāgānupassanā abhiññeyyā; rūpe nirodhānupassanā abhiññeyyā; rūpe paṭinissaggānupassanā abhiññeyyā. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā abhiññeyyā; jarāmaraṇe dukkhānupassanā abhiññeyyā; jarāmaraṇe anattānupassanā abhiññeyyā; jarāmaraṇe nibbidānupassanā abhiññeyyā; jarāmaraṇe virāgānupassanā abhiññeyyā ; jarāmaraṇe nirodhānupassanā abhiññeyyā; jarāmaraṇe paṭinissaggānupassanā abhiññeyyā.
无常随观应被证知;苦随观应被证知;无我随观应被证知;厌离随观应被证知;离贪随观应被证知;灭随观应被证知;舍遣随观应被证知。于色之无常随观应被证知;于色之苦随观应被证知;于色之无我随观应被证知;于色之厌离随观应被证知;于色之离贪随观应被证知;于色之灭随观应被证知;于色之舍遣随观应被证知。于受……于想……于诸行……于识……于眼……于老死之无常随观应被证知;于老死之苦随观应被证知;于老死之无我随观应被证知;于老死之厌离随观应被证知;于老死之离贪随观应被证知;于老死之灭随观应被证知;于老死之舍遣随观应被证知。
§10
Uppādo abhiññeyyo; pavattaṃ abhiññeyyaṃ; nimittaṃ abhiññeyyaṃ; āyūhanā abhiññeyyā; paṭisandhi abhiññeyyā; gati abhiññeyyā; nibbatti abhiññeyyā; upapatti abhiññeyyā; jāti abhiññeyyā; jarā abhiññeyyā; byādhi abhiññeyyo , maraṇaṃ abhiññeyyaṃ; soko abhiññeyyo; paridevo abhiññeyyo; upāyāso abhiññeyyo.
生应被遍知;转起应被遍知;相应被遍知;积集应被遍知;结生应被遍知;趣应被遍知;出生应被遍知;再生应被遍知;生应被遍知;老应被遍知;病应被遍知;死应被遍知;愁应被遍知;悲应被遍知;恼应被遍知。
Anuppādo abhiññeyyo; appavattaṃ abhiññeyyaṃ; animittaṃ abhiññeyyaṃ; anāyūhanā abhiññeyyā; appaṭisandhi abhiññeyyā; agati abhiññeyyā; anibbatti abhiññeyyā; anupapatti abhiññeyyā; ajāti abhiññeyyā; ajarā abhiññeyyā; abyādhi abhiññeyyo; amataṃ abhiññeyyaṃ; asoko abhiññeyyo; aparidevo abhiññeyyo; anupāyāso abhiññeyyo.
不生应被遍知;不转起应被遍知;无相应被遍知;不积集应被遍知;不结生应被遍知;无趣应被遍知;不出生应被遍知;不再生应被遍知;不生应被遍知;不老应被遍知;无病应被遍知;不死应被遍知;无愁应被遍知;无悲应被遍知;无恼应被遍知。
Uppādo abhiññeyyo; anuppādo abhiññeyyo; pavattaṃ abhiññeyyaṃ; appavattaṃ abhiññeyyaṃ. Nimittaṃ abhiññeyyaṃ; animittaṃ abhiññeyyaṃ. Āyūhanā abhiññeyyā; anāyūhanā abhiññeyyā. Paṭisandhi abhiññeyyā; appaṭisandhi abhiññeyyā. Gati abhiññeyyā; agati abhiññeyyā. Nibbatti abhiññeyyā; anibbatti abhiññeyyā. Upapatti abhiññeyyā; anupapatti abhiññeyyā . Jāti abhiññeyyā; ajāti abhiññeyyā. Jarā abhiññeyyā; ajarā abhiññeyyā. Byādhi abhiññeyyo; abyādhi abhiññeyyo. Maraṇaṃ abhiññeyyaṃ; amataṃ abhiññeyyaṃ. Soko abhiññeyyo; asoko abhiññeyyo. Paridevo abhiññeyyo; aparidevo abhiññeyyo. Upāyāso abhiññeyyo; anupāyāso abhiññeyyo.
生应被遍知;不生应被遍知;转起应被遍知;不转起应被遍知。相应被遍知;无相应被遍知。积集应被遍知;不积集应被遍知。结生应被遍知;不结生应被遍知。趣应被遍知;无趣应被遍知。出生应被遍知;不出生应被遍知。再生应被遍知;不再生应被遍知。生应被遍知;不生应被遍知。老应被遍知;不老应被遍知。病应被遍知;无病应被遍知。死应被遍知;不死应被遍知。愁应被遍知;无愁应被遍知。悲应被遍知;无悲应被遍知。恼应被遍知;无恼应被遍知。
Uppādo dukkhanti abhiññeyyaṃ. Pavattaṃ dukkhanti abhiññeyyaṃ. Nimittaṃ dukkhanti abhiññeyyaṃ. Āyūhanā dukkhanti abhiññeyyaṃ. Paṭisandhi dukkhanti abhiññeyyaṃ. Gati dukkhanti abhiññeyyaṃ. Nibbatti dukkhanti abhiññeyyaṃ. Upapatti dukkhanti abhiññeyyaṃ. Jāti dukkhanti abhiññeyyaṃ. Jarā dukkhanti abhiññeyyaṃ. Byādhi dukkhanti abhiññeyyaṃ. Maraṇaṃ dukkhanti abhiññeyyaṃ. Soko dukkhanti abhiññeyyaṃ. Paridevo dukkhanti abhiññeyyaṃ. Upāyāso dukkhanti abhiññeyyaṃ.
「生是苦」应被遍知。「转起是苦」应被遍知。「相是苦」应被遍知。「积集是苦」应被遍知。「结生是苦」应被遍知。「趣是苦」应被遍知。「出生是苦」应被遍知。「再生是苦」应被遍知。「生是苦」应被遍知。「老是苦」应被遍知。「病是苦」应被遍知。「死是苦」应被遍知。「愁是苦」应被遍知。「悲是苦」应被遍知。「恼是苦」应被遍知。
Anuppādo sukhanti abhiññeyyaṃ. Appavattaṃ sukhanti abhiññeyyaṃ. Animittaṃ sukhanti abhiññeyyaṃ. Anāyūhanā sukhanti abhiññeyyaṃ. Appaṭisandhi sukhanti abhiññeyyaṃ. Agati sukhanti abhiññeyyaṃ. Anibbatti sukhanti abhiññeyyaṃ. Anupapatti sukhanti abhiññeyyaṃ. Ajāti sukhanti abhiññeyyaṃ. Ajarā sukhanti abhiññeyyaṃ. Abyādhi sukhanti abhiññeyyaṃ. Amataṃ sukhanti abhiññeyyaṃ. Asoko sukhanti abhiññeyyaṃ. Aparidevo sukhanti abhiññeyyaṃ. Anupāyāso sukhanti abhiññeyyaṃ.
「不生是乐」应被遍知。「不转起是乐」应被遍知。「无相是乐」应被遍知。「不积集是乐」应被遍知。「不结生是乐」应被遍知。「无趣是乐」应被遍知。「不出生是乐」应被遍知。「不再生是乐」应被遍知。「不生是乐」应被遍知。「不老是乐」应被遍知。「无病是乐」应被遍知。「不死是乐」应被遍知。「无愁是乐」应被遍知。「无悲是乐」应被遍知。「无恼是乐」应被遍知。
Uppādo dukkhaṃ, anuppādo sukhanti abhiññeyyaṃ. Pavattaṃ dukkhaṃ, appavattaṃ sukhanti abhiññeyyaṃ. Nimittaṃ dukkhaṃ, animittaṃ sukhanti abhiññeyyaṃ. Āyūhanā dukkhaṃ, anāyūhanā sukhanti abhiññeyyaṃ. Paṭisandhi dukkhaṃ, appaṭisandhi sukhanti abhiññeyyaṃ. Gati dukkhaṃ, agati sukhanti abhiññeyyaṃ. Nibbatti dukkhaṃ, anibbatti sukhanti abhiññeyyaṃ. Upapatti dukkhaṃ, anupapatti sukhanti abhiññeyyaṃ. Jāti dukkhaṃ, ajāti sukhanti abhiññeyyaṃ. Jarā dukkhaṃ, ajarā sukhanti abhiññeyyaṃ. Byādhi dukkhaṃ, abyādhi sukhanti abhiññeyyaṃ. Maraṇaṃ dukkhaṃ, amataṃ sukhanti abhiññeyyaṃ. Soko dukkhaṃ, asoko sukhanti abhiññeyyaṃ. Paridevo dukkhaṃ, aparidevo sukhanti abhiññeyyaṃ. Upāyāso dukkhaṃ, anupāyāso sukhanti abhiññeyyaṃ.
「生是苦,不生是乐」应被遍知。「转起是苦,不转起是乐」应被遍知。「相是苦,无相是乐」应被遍知。「积集是苦,不积集是乐」应被遍知。「结生是苦,不结生是乐」应被遍知。「趣是苦,无趣是乐」应被遍知。「出生是苦,不出生是乐」应被遍知。「再生是苦,不再生是乐」应被遍知。「生是苦,不生是乐」应被遍知。「老是苦,不老是乐」应被遍知。「病是苦,无病是乐」应被遍知。「死是苦,不死是乐」应被遍知。「愁是苦,无愁是乐」应被遍知。「悲是苦,无悲是乐」应被遍知。「恼是苦,无恼是乐」应被遍知。
Uppādo bhayanti abhiññeyyaṃ. Pavattaṃ bhayanti abhiññeyyaṃ. Nimittaṃ bhayanti abhiññeyyaṃ. Āyūhanā bhayanti abhiññeyyaṃ. Paṭisandhi bhayanti abhiññeyyaṃ. Gati bhayanti abhiññeyyaṃ. Nibbatti bhayanti abhiññeyyaṃ. Upapatti bhayanti abhiññeyyaṃ. Jāti bhayanti abhiññeyyaṃ. Jarā bhayanti abhiññeyyaṃ. Byādhi bhayanti abhiññeyyaṃ. Maraṇaṃ bhayanti abhiññeyyaṃ. Soko bhayanti abhiññeyyaṃ. Paridevo bhayanti abhiññeyyaṃ. Upāyāso bhayanti abhiññeyyaṃ.
「生是怖畏」应被遍知。「转起是怖畏」应被遍知。「相是怖畏」应被遍知。「积集是怖畏」应被遍知。「结生是怖畏」应被遍知。「趣是怖畏」应被遍知。「出生是怖畏」应被遍知。「再生是怖畏」应被遍知。「生是怖畏」应被遍知。「老是怖畏」应被遍知。「病是怖畏」应被遍知。「死是怖畏」应被遍知。「愁是怖畏」应被遍知。「悲是怖畏」应被遍知。「恼是怖畏」应被遍知。
Anuppādo khemanti abhiññeyyaṃ. Appavattaṃ khemanti abhiññeyyaṃ. Animittaṃ khemanti abhiññeyyaṃ. Anāyūhanā khemanti abhiññeyyaṃ. Appaṭisandhi khemanti abhiññeyyaṃ. Agati khemanti abhiññeyyaṃ. Anibbatti khemanti abhiññeyyaṃ. Anupapatti khemanti abhiññeyyaṃ. Ajāti khemanti abhiññeyyaṃ . Ajarā khemanti abhiññeyyaṃ. Abyādhi khemanti abhiññeyyaṃ. Amataṃ khemanti abhiññeyyaṃ. Asoko khemanti abhiññeyyaṃ. Aparidevo khemanti abhiññeyyaṃ. Anupāyāso khemanti abhiññeyyaṃ.
「不生是安稳」应被遍知。「不转起是安稳」应被遍知。「无相是安稳」应被遍知。「不积集是安稳」应被遍知。「不结生是安稳」应被遍知。「无趣是安稳」应被遍知。「不出生是安稳」应被遍知。「不再生是安稳」应被遍知。「不生是安稳」应被遍知。「不老是安稳」应被遍知。「无病是安稳」应被遍知。「不死是安稳」应被遍知。「无愁是安稳」应被遍知。「无悲是安稳」应被遍知。「无恼是安稳」应被遍知。
Uppādo bhayaṃ, anuppādo khemanti abhiññeyyaṃ. Pavattaṃ bhayaṃ, appavattaṃ khemanti abhiññeyyaṃ. Nimittaṃ bhayaṃ, animittaṃ khemanti abhiññeyyaṃ. Āyūhanā bhayaṃ, anāyūhanā khemanti abhiññeyyaṃ. Paṭisandhi bhayaṃ, appaṭisandhi khemanti abhiññeyyaṃ. Gati bhayaṃ, agati khemanti abhiññeyyaṃ. Nibbatti bhayaṃ, anibbatti khemanti abhiññeyyaṃ. Upapatti bhayaṃ, anupapatti khemanti abhiññeyyaṃ. Jāti bhayaṃ, ajāti khemanti abhiññeyyaṃ. Jarā bhayaṃ, ajarā khemanti abhiññeyyaṃ. Byādhi bhayaṃ, abyādhi khemanti abhiññeyyaṃ. Maraṇaṃ bhayaṃ, amataṃ khemanti abhiññeyyaṃ. Soko bhayaṃ, asoko khemanti abhiññeyyaṃ. Paridevo bhayaṃ, aparidevo khemanti abhiññeyyaṃ. Upāyāso bhayaṃ, anupāyāso khemanti abhiññeyyaṃ.
生起是怖畏,不生起是安稳,应被证知。转起是怖畏,不转起是安稳,应被证知。相是怖畏,无相是安稳,应被证知。造作是怖畏,不造作是安稳,应被证知。结生是怖畏,无结生是安稳,应被证知。趣是怖畏,无趣是安稳,应被证知。再生是怖畏,无再生是安稳,应被证知。化生是怖畏,无化生是安稳,应被证知。生是怖畏,无生是安稳,应被证知。老是怖畏,无老是安稳,应被证知。病是怖畏,无病是安稳,应被证知。死是怖畏,不死是安稳,应被证知。愁是怖畏,无愁是安稳,应被证知。悲是怖畏,无悲是安稳,应被证知。恼是怖畏,无恼是安稳,应被证知。
Uppādo sāmisanti abhiññeyyaṃ. Pavattaṃ sāmisanti abhiññeyyaṃ . Nimittaṃ sāmisanti abhiññeyyaṃ. Āyūhanā sāmisanti abhiññeyyaṃ. Paṭisandhi sāmisanti abhiññeyyaṃ. Gati sāmisanti abhiññeyyaṃ. Nibbatti sāmisanti abhiññeyyaṃ. Upapatti sāmisanti abhiññeyyaṃ. Jāti sāmisanti abhiññeyyaṃ. Jarā sāmisanti abhiññeyyaṃ. Byādhi sāmisanti abhiññeyyaṃ. Maraṇaṃ sāmisanti abhiññeyyaṃ. Soko sāmisanti abhiññeyyaṃ. Paridevo sāmisanti abhiññeyyaṃ. Upāyāso sāmisanti abhiññeyyaṃ.
生起是有食,应被证知。转起是有食,应被证知。相是有食,应被证知。造作是有食,应被证知。结生是有食,应被证知。趣是有食,应被证知。再生是有食,应被证知。化生是有食,应被证知。生是有食,应被证知。老是有食,应被证知。病是有食,应被证知。死是有食,应被证知。愁是有食,应被证知。悲是有食,应被证知。恼是有食,应被证知。
Anuppādo nirāmisanti abhiññeyyaṃ. Appavattaṃ nirāmisanti abhiññeyyaṃ. Animittaṃ nirāmisanti abhiññeyyaṃ. Anāyūhanā nirāmisanti abhiññeyyaṃ. Appaṭisandhi nirāmisanti abhiññeyyaṃ. Agati nirāmisanti abhiññeyyaṃ. Anibbatti nirāmisanti abhiññeyyaṃ. Anupapatti nirāmisanti abhiññeyyaṃ. Ajāti nirāmisanti abhiññeyyaṃ. Ajarā nirāmisanti abhiññeyyaṃ. Abyādhi nirāmisanti abhiññeyyaṃ. Amataṃ nirāmisanti abhiññeyyaṃ. Asoko nirāmisanti abhiññeyyaṃ. Aparidevo nirāmisanti abhiññeyyaṃ. Anupāyāso nirāmisanti abhiññeyyaṃ.
不生起是无食,应被证知。不转起是无食,应被证知。无相是无食,应被证知。不造作是无食,应被证知。无结生是无食,应被证知。无趣是无食,应被证知。无再生是无食,应被证知。无化生是无食,应被证知。无生是无食,应被证知。无老是无食,应被证知。无病是无食,应被证知。不死是无食,应被证知。无愁是无食,应被证知。无悲是无食,应被证知。无恼是无食,应被证知。
Uppādo sāmisaṃ, anuppādo nirāmisanti abhiññeyyaṃ. Pavattaṃ sāmisaṃ, appavattaṃ nirāmisanti abhiññeyyaṃ. Nimittaṃ sāmisaṃ, animittaṃ nirāmisanti abhiññeyyaṃ. Āyūhanā sāmisaṃ, anāyūhanā nirāmisanti abhiññeyyaṃ. Paṭisandhi sāmisaṃ, appaṭisandhi nirāmisanti abhiññeyyaṃ . Gati sāmisaṃ, agati nirāmisanti abhiññeyyaṃ. Nibbatti sāmisaṃ, anibbatti nirāmisanti abhiññeyyaṃ. Upapatti sāmisaṃ, anupapatti nirāmisanti abhiññeyyaṃ. Jāti sāmisaṃ, ajāti nirāmisanti abhiññeyyaṃ. Jarā sāmisaṃ, ajarā nirāmisanti abhiññeyyaṃ. Byādhi sāmisaṃ, abyādhi nirāmisanti abhiññeyyaṃ. Maraṇaṃ sāmisaṃ, amataṃ nirāmisanti abhiññeyyaṃ. Soko sāmisaṃ, asoko nirāmisanti abhiññeyyaṃ. Paridevo sāmisaṃ, aparidevo nirāmisanti abhiññeyyaṃ. Upāyāso sāmisaṃ, anupāyāso nirāmisanti abhiññeyyaṃ.
生起是有食,不生起是无食,应被证知。转起是有食,不转起是无食,应被证知。相是有食,无相是无食,应被证知。造作是有食,不造作是无食,应被证知。结生是有食,无结生是无食,应被证知。趣是有食,无趣是无食,应被证知。再生是有食,无再生是无食,应被证知。化生是有食,无化生是无食,应被证知。生是有食,无生是无食,应被证知。老是有食,无老是无食,应被证知。病是有食,无病是无食,应被证知。死是有食,不死是无食,应被证知。愁是有食,无愁是无食,应被证知。悲是有食,无悲是无食,应被证知。恼是有食,无恼是无食,应被证知。
Uppādo saṅkhārāti abhiññeyyaṃ. Pavattaṃ saṅkhārāti abhiññeyyaṃ. Nimittaṃ saṅkhārāti abhiññeyyaṃ. Āyūhanā saṅkhārāti abhiññeyyaṃ. Paṭisandhi saṅkhārāti abhiññeyyaṃ. Gati saṅkhārāti abhiññeyyaṃ. Nibbatti saṅkhārāti abhiññeyyaṃ. Upapatti saṅkhārāti abhiññeyyaṃ. Jāti saṅkhārāti abhiññeyyaṃ. Jarā saṅkhārāti abhiññeyyaṃ. Byādhi saṅkhārāti abhiññeyyaṃ. Maraṇaṃ saṅkhārāti abhiññeyyaṃ. Soko saṅkhārāti abhiññeyyaṃ. Paridevo saṅkhārāti abhiññeyyaṃ. Upāyāso saṅkhārāti abhiññeyyaṃ.
生起是诸行,应被证知。转起是诸行,应被证知。相是诸行,应被证知。造作是诸行,应被证知。结生是诸行,应被证知。趣是诸行,应被证知。再生是诸行,应被证知。化生是诸行,应被证知。生是诸行,应被证知。老是诸行,应被证知。病是诸行,应被证知。死是诸行,应被证知。愁是诸行,应被证知。悲是诸行,应被证知。恼是诸行,应被证知。
Anuppādo nibbānanti abhiññeyyaṃ. Appavattaṃ nibbānanti abhiññeyyaṃ. Animittaṃ nibbānanti abhiññeyyaṃ. Anāyūhanā nibbānanti abhiññeyyaṃ. Appaṭisandhi nibbānanti abhiññeyyaṃ. Agati nibbānanti abhiññeyyaṃ. Anibbatti nibbānanti abhiññeyyaṃ. Anupapatti nibbānanti abhiññeyyaṃ. Ajāti nibbānanti abhiññeyyaṃ. Ajaraṃ nibbānanti abhiññeyyaṃ. Abyādhi nibbānanti abhiññeyyaṃ. Amataṃ nibbānanti abhiññeyyaṃ . Asoko nibbānanti abhiññeyyaṃ. Aparidevo nibbānanti abhiññeyyaṃ. Anupāyāso nibbānanti abhiññeyyaṃ.
不生起是涅槃,应被证知。不转起是涅槃,应被证知。无相是涅槃,应被证知。不造作是涅槃,应被证知。无结生是涅槃,应被证知。无趣是涅槃,应被证知。无再生是涅槃,应被证知。无化生是涅槃,应被证知。无生是涅槃,应被证知。无老是涅槃,应被证知。无病是涅槃,应被证知。不死是涅槃,应被证知。无愁是涅槃,应被证知。无悲是涅槃,应被证知。无恼是涅槃,应被证知。
Uppādo saṅkhārā, anuppādo nibbānanti abhiññeyyaṃ. Pavattaṃ saṅkhārā, appavattaṃ nibbānanti abhiññeyyaṃ. Nimittaṃ saṅkhārā, animittaṃ nibbānanti abhiññeyyaṃ. Āyūhanā saṅkhārā, anāyūhanā nibbānanti abhiññeyyaṃ. Paṭisandhi saṅkhārā, appaṭisandhi nibbānanti abhiññeyyaṃ. Gati saṅkhārā, agati nibbānanti abhiññeyyaṃ. Nibbatti saṅkhārā, anibbatti nibbānanti abhiññeyyaṃ. Upapatti saṅkhārā, anupapatti nibbānanti abhiññeyyaṃ. Jāti saṅkhārā, ajāti nibbānanti abhiññeyyaṃ. Jarā saṅkhārā, ajarā nibbānanti abhiññeyyaṃ. Byādhi saṅkhārā, abyādhi nibbāna’’nti abhiññeyyaṃ. Maraṇaṃ saṅkhārā, amataṃ nibbānanti abhiññeyyaṃ. Soko saṅkhārā, asoko nibbānanti abhiññeyyaṃ. Paridevo saṅkhārā, aparidevo nibbānanti abhiññeyyaṃ. Upāyāso saṅkhārā, anupāyāso nibbānanti abhiññeyyaṃ.
生起是诸行,不生起是涅槃,应被证知。转起是诸行,不转起是涅槃,应被证知。相是诸行,无相是涅槃,应被证知。造作是诸行,不造作是涅槃,应被证知。结生是诸行,无结生是涅槃,应被证知。趣是诸行,无趣是涅槃,应被证知。再生是诸行,无再生是涅槃,应被证知。化生是诸行,无化生是涅槃,应被证知。生是诸行,无生是涅槃,应被证知。老是诸行,无老是涅槃,应被证知。病是诸行,无病是涅槃,应被证知。死是诸行,不死是涅槃,应被证知。愁是诸行,无愁是涅槃,应被证知。悲是诸行,无悲是涅槃,应被证知。恼是诸行,无恼是涅槃,应被证知。
Paṭhamabhāṇavāro. · 第一诵品
§11
Pariggahaṭṭho abhiññeyyo; parivāraṭṭho abhiññeyyo; paripūraṭṭho abhiññeyyo; ekaggaṭṭho abhiññeyyo; avikkhepaṭṭho abhiññeyyo ; paggahaṭṭho abhiññeyyo; avisāraṭṭho abhiññeyyo; anāvilaṭṭho abhiññeyyo; aniñjanaṭṭho abhiññeyyo; ekattupaṭṭhānavasena cittassa ṭhitaṭṭho abhiññeyyo; ārammaṇaṭṭho abhiññeyyo; gocaraṭṭho abhiññeyyo; pahānaṭṭho abhiññeyyo; pariccāgaṭṭho abhiññeyyo; vuṭṭhānaṭṭho abhiññeyyo; vivaṭṭanaṭṭho abhiññeyyo; santaṭṭho abhiññeyyo; paṇītaṭṭho abhiññeyyo; vimuttaṭṭho abhiññeyyo; anāsavaṭṭho abhiññeyyo; taraṇaṭṭho abhiññeyyo; animittaṭṭho abhiññeyyo; appaṇihitaṭṭho abhiññeyyo; suññataṭṭho abhiññeyyo; ekarasaṭṭho abhiññeyyo ; anativattanaṭṭho abhiññeyyo; yuganaddhaṭṭho abhiññeyyo; niyyānaṭṭho abhiññeyyo; hetuṭṭho abhiññeyyo; dassanaṭṭho abhiññeyyo; ādhipateyyaṭṭho abhiññeyyo.
摄取义应被证知;随从义应被证知;圆满义应被证知;一境义应被证知;不散乱义应被证知;策励义应被证知;不散漫义应被证知;不混浊义应被证知;不动义应被证知;以一性现起之方式心的住立义应被证知;所缘义应被证知;行境义应被证知;舍断义应被证知;遍舍义应被证知;出起义应被证知;转出义应被证知;寂静义应被证知;胜妙义应被证知;解脱义应被证知;无漏义应被证知;度脱义应被证知;无相义应被证知;无愿义应被证知;空义应被证知;一味义应被证知;不超越义应被证知;双连义应被证知;出离义应被证知;因义应被证知;见义应被证知;增上义应被证知。
§12
Samathassa avikkhepaṭṭho abhiññeyyo; samathavipassanānaṃ ekarasaṭṭho abhiññeyyo; yuganaddhassa anativattanaṭṭho abhiññeyyo; sikkhāya samādānaṭṭho abhiññeyyo; ārammaṇassa gocaraṭṭho abhiññeyyo; līnassa cittassa paggahaṭṭho abhiññeyyo; uddhatassa cittassa niggahaṭṭho abhiññeyyo; ubhovisuddhānaṃ ajjhupekkhanaṭṭho abhiññeyyo; visesādhigamaṭṭho abhiññeyyo; uttari paṭivedhaṭṭho abhiññeyyo; saccābhisamayaṭṭho abhiññeyyo; nirodhe patiṭṭhāpakaṭṭho abhiññeyyo .
止的不散乱义应被了知；止观的一味义应被了知；双运的不超越义应被了知；学的受持义应被了知；所缘的行境义应被了知；沉没之心的策励义应被了知；掉举之心的抑制义应被了知；两者清净的舍置义应被了知；殊胜证得义应被了知；更上通达义应被了知；谛现观义应被了知；于灭确立义应被了知。
Saddhindriyassa adhimokkhaṭṭho abhiññeyyo; vīriyindriyassa paggahaṭṭho abhiññeyyo; satindriyassa upaṭṭhānaṭṭho abhiññeyyo; samādhindriyassa avikkhepaṭṭho abhiññeyyo; paññindriyassa dassanaṭṭho abhiññeyyo.
信根的胜解义应被了知；精进根的策励义应被了知；念根的现起义应被了知；定根的不散乱义应被了知；慧根的见义应被了知。
Saddhābalassa assaddhiye akampiyaṭṭho abhiññeyyo; vīriyabalassa kosajje akampiyaṭṭho abhiññeyyo; satibalassa pamāde akampiyaṭṭho abhiññeyyo; samādhibalassa uddhacce akampiyaṭṭho abhiññeyyo; paññābalassa avijjāya akampiyaṭṭho abhiññeyyo.
信力的于不信不动摇义应被了知；精进力的于懈怠不动摇义应被了知；念力的于放逸不动摇义应被了知；定力的于掉举不动摇义应被了知；慧力的于无明不动摇义应被了知。
Satisambojjhaṅgassa upaṭṭhānaṭṭho abhiññeyyo; dhammavicayasambojjhaṅgassa pavicayaṭṭho abhiññeyyo; vīriyasambojjhaṅgassa paggahaṭṭho abhiññeyyo; pītisambojjhaṅgassa pharaṇaṭṭho abhiññeyyo; passaddhisambojjhaṅgassa upasamaṭṭho abhiññeyyo; samādhisambojjhaṅgassa avikkhepaṭṭho abhiññeyyo; upekkhāsambojjhaṅgassa paṭisaṅkhānaṭṭho abhiññeyyo.
念觉支的现起义应被了知；择法觉支的简择义应被了知；精进觉支的策励义应被了知；喜觉支的遍满义应被了知；轻安觉支的寂止义应被了知；定觉支的不散乱义应被了知；舍觉支的观察义应被了知。
Sammādiṭṭhiyā dassanaṭṭho abhiññeyyo; sammāsaṅkappassa abhiniropanaṭṭho abhiññeyyo; sammāvācāya pariggahaṭṭho abhiññeyyo; sammākammantassa samuṭṭhānaṭṭho abhiññeyyo; sammāājīvassa vodānaṭṭho abhiññeyyo ; sammāvāyāmassa paggahaṭṭho abhiññeyyo; sammāsatiyā upaṭṭhānaṭṭho abhiññeyyo; sammāsamādhissa avikkhepaṭṭho abhiññeyyo.
正见的见义应被了知；正思惟的导向义应被了知；正语的摄持义应被了知；正业的等起义应被了知；正命的清净义应被了知；正精进的策励义应被了知；正念的现起义应被了知；正定的不散乱义应被了知。
§13
Indriyānaṃ ādhipateyyaṭṭho abhiññeyyo; balānaṃ akampiyaṭṭho abhiññeyyo; bojjhaṅgānaṃ niyyānaṭṭho abhiññeyyo; maggassa hetuṭṭho abhiññeyyo; satipaṭṭhānānaṃ upaṭṭhānaṭṭho abhiññeyyo; sammappadhānānaṃ padahanaṭṭho abhiññeyyo; iddhipādānaṃ ijjhanaṭṭho abhiññeyyo; saccānaṃ tathaṭṭho abhiññeyyo; payogānaṃ paṭippassaddhaṭṭho abhiññeyyo; phalānaṃ sacchikiriyaṭṭho abhiññeyyo.
诸根的增上义应被了知；诸力的不动摇义应被了知；诸觉支的出离义应被了知；道的因义应被了知；诸须跋的现起义应被了知；诸正勤的勤奋义应被了知；诸神足的成就义应被了知；诸谛的如实义应被了知；诸加行的寂静义应被了知；诸果的作证义应被了知。
Vitakkassa abhiniropanaṭṭho abhiññeyyo; vicārassa upavicāraṭṭho abhiññeyyo; pītiyā pharaṇaṭṭho abhiññeyyo; sukhassa abhisandanaṭṭho abhiññeyyo. Cittassa ekaggaṭṭho abhiññeyyo. Āvajjanaṭṭho abhiññeyyo; vijānanaṭṭho abhiññeyyo; pajānanaṭṭho abhiññeyyo; sañjānanaṭṭho abhiññeyyo; ekodaṭṭho abhiññeyyo . Abhiññāya ñātaṭṭho abhiññeyyo; pariññāya tīraṇaṭṭho abhiññeyyo; pahānassa pariccāgaṭṭho abhiññeyyo; bhāvanāya ekarasaṭṭho abhiññeyyo; sacchikiriyāya phassanaṭṭho abhiññeyyo; khandhānaṃ khandhaṭṭho abhiññeyyo; dhātūnaṃ dhātuṭṭho abhiññeyyo; āyatanānaṃ āyatanaṭṭho abhiññeyyo; saṅkhatānaṃ saṅkhataṭṭho abhiññeyyo; asaṅkhatassa asaṅkhataṭṭho abhiññeyyo.
寻的导向义应被了知；伺的伺察义应被了知；喜的遍满义应被了知；乐的流注义应被了知。心的一境性义应被了知。作意义应被了知；了知义应被了知；遍知义应被了知；想义应被了知；专一义应被了知。遍知的所知义应被了知；遍知的度知义应被了知；断的舍弃义应被了知；修习的一味义应被了知；作证的触义应被了知；诸蕴的蕴义应被了知；诸界的界义应被了知；诸处的处义应被了知；诸有为的有为义应被了知；无为的无为义应被了知。
§14
Cittaṭṭho abhiññeyyo; cittānantariyaṭṭho abhiññeyyo; cittassa vuṭṭhānaṭṭho abhiññeyyo; cittassa vivaṭṭanaṭṭho abhiññeyyo; cittassa hetuṭṭho abhiññeyyo; cittassa paccayaṭṭho abhiññeyyo; cittassa vatthuṭṭho abhiññeyyo; cittassa bhūmaṭṭho abhiññeyyo; cittassa ārammaṇaṭṭho abhiññeyyo; cittassa gocaraṭṭho abhiññeyyo; cittassa cariyaṭṭho abhiññeyyo; cittassa gataṭṭho abhiññeyyo; cittassa abhinīhāraṭṭho abhiññeyyo; cittassa niyyānaṭṭho abhiññeyyo; cittassa nissaraṇaṭṭho abhiññeyyo.
心义应被了知；心无间义应被了知；心的出起义应被了知；心的转起义应被了知；心的因义应被了知；心的缘义应被了知；心的所依义应被了知；心的地义应被了知；心的所缘义应被了知；心的行境义应被了知；心的行相义应被了知；心的所行义应被了知；心的趣向义应被了知；心的出离义应被了知；心的出脱义应被了知。
§15
Ekatte āvajjanaṭṭho abhiññeyyo; ekatte vijānanaṭṭho abhiññeyyo ; ekatte pajānanaṭṭho abhiññeyyo; ekatte sañjānanaṭṭho abhiññeyyo; ekatte ekadaṭṭho abhiññeyyo; ekatte upanibandhaṭṭho abhiññeyyo; ekatte pakkhandanaṭṭho abhiññeyyo; ekatte pasīdanaṭṭho abhiññeyyo ; ekatte santiṭṭhanaṭṭho abhiññeyyo; ekatte vimuccanaṭṭho abhiññeyyo; ekatte ‘‘etaṃ santa’’nti passanaṭṭho abhiññeyyo; ekatte yānīkataṭṭho abhiññeyyo; ekatte vatthukataṭṭho abhiññeyyo; ekatte anuṭṭhitaṭṭho abhiññeyyo; ekatte paricitaṭṭho abhiññeyyo; ekatte susamāraddhaṭṭho abhiññeyyo ; ekatte pariggahaṭṭho abhiññeyyo; ekatte parivāraṭṭho abhiññeyyo; ekatte paripūraṭṭho abhiññeyyo; ekatte samodhānaṭṭho abhiññeyyo; ekatte adhiṭṭhānaṭṭho abhiññeyyo; ekatte āsevanaṭṭho abhiññeyyo; ekatte bhāvanaṭṭho abhiññeyyo; ekatte bahulīkammaṭṭho abhiññeyyo; ekatte susamuggataṭṭho abhiññeyyo; ekatte suvimuttaṭṭho abhiññeyyo ; ekatte bujjhanaṭṭho abhiññeyyo; ekatte anubujjhanaṭṭho abhiññeyyo; ekatte paṭibujjhanaṭṭho abhiññeyyo; ekatte sambujjhanaṭṭho abhiññeyyo; ekatte bodhanaṭṭho abhiññeyyo; ekatte anubodhanaṭṭho abhiññeyyo; ekatte paṭibodhanaṭṭho abhiññeyyo; ekatte sambodhanaṭṭho abhiññeyyo; ekatte bodhipakkhiyaṭṭho abhiññeyyo; ekatte anubodhipakkhiyaṭṭho abhiññeyyo; ekatte paṭibodhipakkhiyaṭṭho abhiññeyyo; ekatte sambodhipakkhiyaṭṭho abhiññeyyo; ekatte jotanaṭṭho abhiññeyyo; ekatte ujjotanaṭṭho abhiññeyyo; ekatte anujotanaṭṭho abhiññeyyo; ekatte paṭijotanaṭṭho abhiññeyyo; ekatte sañjotanaṭṭho abhiññeyyo.
一种应遍知作意义;一种应遍知了知义;一种应遍知遍知义;一种应遍知想义;一种应遍知一见义;一种应遍知系缚义;一种应遍知跃入义;一种应遍知净信义;一种应遍知住立义;一种应遍知解脱义;一种应遍知见「此是寂静」义;一种应遍知作乘义;一种应遍知作事义;一种应遍知现起义;一种应遍知熟练义;一种应遍知善发勤义;一种应遍知摄取义;一种应遍知随从义;一种应遍知圆满义;一种应遍知等持义;一种应遍知决意义;一种应遍知习行义;一种应遍知修习义;一种应遍知多作义;一种应遍知善出离义;一种应遍知善解脱义;一种应遍知觉义;一种应遍知随觉义;一种应遍知等觉义;一种应遍知正觉义;一种应遍知觉悟义;一种应遍知随觉悟义;一种应遍知等觉悟义;一种应遍知正觉悟义;一种应遍知觉支义;一种应遍知随觉支义;一种应遍知等觉支义;一种应遍知正觉支义;一种应遍知照耀义;一种应遍知光耀义;一种应遍知随照义;一种应遍知等照义;一种应遍知照明义。
§16
Patāpanaṭṭho abhiññeyyo; virocanaṭṭho abhiññeyyo; kilesānaṃ santāpanaṭṭho abhiññeyyo; amalaṭṭho abhiññeyyo; vimalaṭṭho abhiññeyyo; nimmalaṭṭho abhiññeyyo; samaṭṭho abhiññeyyo; samayaṭṭho abhiññeyyo; vivekaṭṭho abhiññeyyo; vivekacariyaṭṭho abhiññeyyo; virāgaṭṭho abhiññeyyo; virāgacariyaṭṭho abhiññeyyo; nirodhaṭṭho abhiññeyyo; nirodhacariyaṭṭho abhiññeyyo; vosaggaṭṭho abhiññeyyo; vosaggacariyaṭṭho abhiññeyyo; vimuttaṭṭho abhiññeyyo; vimutticariyaṭṭho abhiññeyyo.
应遍知照耀义;应遍知辉耀义;应遍知热恼诸烦恼义;应遍知无垢义;应遍知离垢义;应遍知无染义;应遍知寂止义;应遍知时义;应遍知远离义;应遍知远离行义;应遍知离贪义;应遍知离贪行义;应遍知灭义;应遍知灭行义;应遍知舍遣义;应遍知舍遣行义;应遍知解脱义;应遍知解脱行义。
Chandaṭṭho abhiññeyyo; chandassa mūlaṭṭho abhiññeyyo; chandassa pādaṭṭho abhiññeyyo; chandassa padhānaṭṭho abhiññeyyo; chandassa ijjhanaṭṭho abhiññeyyo; chandassa adhimokkhaṭṭho abhiññeyyo; chandassa paggahaṭṭho abhiññeyyo; chandassa upaṭṭhānaṭṭho abhiññeyyo; chandassa avikkhepaṭṭho abhiññeyyo; chandassa dassanaṭṭho abhiññeyyo.
应遍知欲义;应遍知欲之根义;应遍知欲之足义;应遍知欲之勤义;应遍知欲之成就义;应遍知欲之胜解义;应遍知欲之策励义;应遍知欲之现起义;应遍知欲之不散乱义;应遍知欲之见义。
Vīriyaṭṭho abhiññeyyo; vīriyassa mūlaṭṭho abhiññeyyo; vīriyassa pādaṭṭho abhiññeyyo; vīriyassa padhānaṭṭho abhiññeyyo; vīriyassa ijjhanaṭṭho abhiññeyyo; vīriyassa adhimokkhaṭṭho abhiññeyyo; vīriyassa paggahaṭṭho abhiññeyyo; vīriyassa upaṭṭhānaṭṭho abhiññeyyo; vīriyassa avikkhepaṭṭho abhiññeyyo; vīriyassa dassanaṭṭho abhiññeyyo.
应遍知精进义;应遍知精进之根义;应遍知精进之足义;应遍知精进之勤义;应遍知精进之成就义;应遍知精进之胜解义;应遍知精进之策励义;应遍知精进之现起义;应遍知精进之不散乱义;应遍知精进之见义。
Cittaṭṭho abhiññeyyo; cittassa mūlaṭṭho abhiññeyyo; cittassa pādaṭṭho abhiññeyyo; cittassa padhānaṭṭho abhiññeyyo; cittassa ijjhanaṭṭho abhiññeyyo; cittassa adhimokkhaṭṭho abhiññeyyo; cittassa paggahaṭṭho abhiññeyyo; cittassa upaṭṭhānaṭṭho abhiññeyyo; cittassa avikkhepaṭṭho abhiññeyyo; cittassa dassanaṭṭho abhiññeyyo.
应遍知心义;应遍知心之根义;应遍知心之足义;应遍知心之勤义;应遍知心之成就义;应遍知心之胜解义;应遍知心之策励义;应遍知心之现起义;应遍知心之不散乱义;应遍知心之见义。
Vīmaṃsaṭṭho abhiññeyyo; vīmaṃsāya mūlaṭṭho abhiññeyyo; vīmaṃsāya pādaṭṭho abhiññeyyo; vīmaṃsāya padhānaṭṭho abhiññeyyo; vīmaṃsāya ijjhanaṭṭho abhiññeyyo; vīmaṃsāya adhimokkhaṭṭho abhiññeyyo; vīmaṃsāya paggahaṭṭho abhiññeyyo; vīmaṃsāya upaṭṭhānaṭṭho abhiññeyyo; vīmaṃsāya avikkhepaṭṭho abhiññeyyo; vīmaṃsāya dassanaṭṭho abhiññeyyo.
应遍知观察义;应遍知观察之根义;应遍知观察之足义;应遍知观察之勤义;应遍知观察之成就义;应遍知观察之胜解义;应遍知观察之策励义;应遍知观察之现起义;应遍知观察之不散乱义;应遍知观察之见义。
§17
Dukkhaṭṭho abhiññeyyo; dukkhassa pīḷanaṭṭho abhiññeyyo; dukkhassa saṅkhataṭṭho abhiññeyyo; dukkhassa santāpaṭṭho abhiññeyyo; dukkhassa vipariṇāmaṭṭho abhiññeyyo. Samudayaṭṭho abhiññeyyo; samudayassa āyūhanaṭṭho abhiññeyyo; samudayassa nidānaṭṭho abhiññeyyo; samudayassa saññogaṭṭho abhiññeyyo; samudayassa palibodhaṭṭho abhiññeyyo; nirodhaṭṭho abhiññeyyo ; nirodhassa nissaraṇaṭṭho abhiññeyyo; nirodhassa vivekaṭṭho abhiññeyyo; nirodhassa asaṅkhataṭṭho abhiññeyyo; nirodhassa amataṭṭho abhiññeyyo. Maggaṭṭho abhiññeyyo; maggassa niyyānaṭṭho abhiññeyyo; maggassa hetuṭṭho abhiññeyyo; maggassa dassanaṭṭho abhiññeyyo; maggassa ādhipateyyaṭṭho abhiññeyyo.
应遍知苦义;应遍知苦之逼迫义;应遍知苦之有为义;应遍知苦之热恼义;应遍知苦之变易义。应遍知集义;应遍知集之积集义;应遍知集之因义;应遍知集之结缚义;应遍知集之障碍义;应遍知灭义;应遍知灭之出离义;应遍知灭之远离义;应遍知灭之无为义;应遍知灭之不死义。应遍知道义;应遍知道之出离义;应遍知道之因义;应遍知道之见义;应遍知道之增上义。
Tathaṭṭho abhiññeyyo; anattaṭṭho abhiññeyyo; saccaṭṭho abhiññeyyo; paṭivedhaṭṭho abhiññeyyo; abhijānanaṭṭho abhiññeyyo; parijānanaṭṭho abhiññeyyo; dhammaṭṭho abhiññeyyo; dhātuṭṭho abhiññeyyo; ñātaṭṭho abhiññeyyo; sacchikiriyaṭṭho abhiññeyyo; phassanaṭṭho abhiññeyyo; abhisamayaṭṭho abhiññeyyo.
应遍知如义;应遍知无我义;应遍知谛义;应遍知通达义;应遍知证知义;应遍知遍知义;应遍知法义;应遍知界义;应遍知所知义;应遍知作证义;应遍知触义;应遍知现观义。
§18
Nekkhammaṃ abhiññeyyaṃ; abyāpādo abhiññeyyo; ālokasaññā abhiññeyyā; avikkhepo abhiññeyyo; dhammavavatthānaṃ abhiññeyyaṃ; ñāṇaṃ abhiññeyyaṃ; pāmojjaṃ abhiññeyyaṃ.
出离应被证知;无嗔应被证知;光明想应被证知;无散乱应被证知;法决定应被证知;智应被证知;喜悦应被证知。
Paṭhamaṃ jhānaṃ abhiññeyyaṃ; dutiyaṃ jhānaṃ abhiññeyyaṃ; tatiyaṃ jhānaṃ abhiññeyyaṃ; catutthaṃ jhānaṃ abhiññeyyaṃ. Ākāsānañcāyatanasamāpatti abhiññeyyā; viññāṇañcāyatanasamāpatti abhiññeyyā; ākiñcaññāyatanasamāpatti abhiññeyyā; nevasaññānāsaññāyatanasamāpatti abhiññeyyā.
初禅那应被证知;第二禅那应被证知;第三禅那应被证知;第四禅那应被证知。空无边处等至应被证知;识无边处等至应被证知;无所有处等至应被证知;非想非非想处等至应被证知。
Aniccānupassanā abhiññeyyā; dukkhānupassanā abhiññeyyā; anattānupassanā abhiññeyyā; nibbidānupassanā abhiññeyyā; virāgānupassanā abhiññeyyā; nirodhānupassanā abhiññeyyā; paṭinissaggānupassanā abhiññeyyā; khayānupassanā abhiññeyyā; vayānupassanā abhiññeyyā; vipariṇāmānupassanā abhiññeyyā; animittānupassanā abhiññeyyā; appaṇihitānupassanā abhiññeyyā; suññatānupassanā abhiññeyyā; adhipaññādhammavipassanā abhiññeyyā; yathābhūtañāṇadassanaṃ abhiññeyyaṃ; ādīnavānupassanā abhiññeyyā; paṭisaṅkhānupassanā abhiññeyyā; vivaṭṭanānupassanā abhiññeyyā.
无常随观应被证知;苦随观应被证知;无我随观应被证知;厌离随观应被证知;离贪随观应被证知;灭随观应被证知;舍遣随观应被证知;尽随观应被证知;衰灭随观应被证知;变易随观应被证知;无相随观应被证知;无愿随观应被证知;空随观应被证知;增上慧法观应被证知;如实智见应被证知;过患随观应被证知;省察随观应被证知;还灭随观应被证知。
§19
Sotāpattimaggo abhiññeyyo; sotāpattiphalasamāpatti abhiññeyyā; sakadāgāmimaggo abhiññeyyo; sakadāgāmiphalasamāpatti abhiññeyyā; anāgāmimaggo abhiññeyyo ; anāgāmiphalasamāpatti abhiññeyyā; arahattamaggo abhiññeyyo; arahattaphalasamāpatti abhiññeyyā.
入流道应被证知;入流果等至应被证知;一来道应被证知;一来果等至应被证知;不来道应被证知;不来果等至应被证知;阿拉汉道应被证知;阿拉汉果等至应被证知。
Adhimokkhaṭṭhena saddhindriyaṃ abhiññeyyaṃ; paggahaṭṭhena vīriyindriyaṃ abhiññeyyaṃ; upaṭṭhānaṭṭhena satindriyaṃ abhiññeyyaṃ; avikkhepaṭṭhena samādhindriyaṃ abhiññeyyaṃ; dassanaṭṭhena paññindriyaṃ abhiññeyyaṃ; assaddhiye akampiyaṭṭhena saddhābalaṃ abhiññeyyaṃ; kosajje akampiyaṭṭhena vīriyabalaṃ abhiññeyyaṃ; pamāde akampiyaṭṭhena satibalaṃ abhiññeyyaṃ; uddhacce akampiyaṭṭhena samādhibalaṃ abhiññeyyaṃ; avijjāya akampiyaṭṭhena paññābalaṃ abhiññeyyaṃ; upaṭṭhānaṭṭhena satisambojjhaṅgo abhiññeyyo; pavicayaṭṭhena dhammavicayasambojjhaṅgo abhiññeyyo; paggahaṭṭhena vīriyasambojjhaṅgo abhiññeyyo; pharaṇaṭṭhena pītisambojjhaṅgo abhiññeyyo ; upasamaṭṭhena passaddhisambojjhaṅgo abhiññeyyo; avikkhepaṭṭhena samādhisambojjhaṅgo abhiññeyyo; paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgo abhiññeyyo.
以胜解之义,信根应被证知;以策励之义,精进根应被证知;以现起之义,念根应被证知;以无散乱之义,定根应被证知;以见之义,慧根应被证知;以于不信不动摇之义,信力应被证知;以于懈怠不动摇之义,精进力应被证知;以于放逸不动摇之义,念力应被证知;以于掉举不动摇之义,定力应被证知;以于无明不动摇之义,慧力应被证知;以现起之义,念觉支应被证知;以简择之义,择法觉支应被证知;以策励之义,精进觉支应被证知;以遍满之义,喜觉支应被证知;以轻安之义,轻安觉支应被证知;以无散乱之义,定觉支应被证知;以省察之义,舍觉支应被证知。
Dassanaṭṭhena sammādiṭṭhi abhiññeyyā; abhiniropanaṭṭhena sammāsaṅkappo abhiññeyyo; pariggahaṭṭhena sammāvācā abhiññeyyā; samuṭṭhānaṭṭhena sammākammanto abhiññeyyo; vodānaṭṭhena sammāājīvo abhiññeyyo; paggahaṭṭhena sammāvāyāmo abhiññeyyo; upaṭṭhānaṭṭhena sammāsati abhiññeyyā; avikkhepaṭṭhena sammāsamādhi abhiññeyyo.
以见之义,正见应被证知;以现前导入之义,正思惟应被证知;以摄受之义,正语应被证知;以等起之义,正业应被证知;以清净之义,正命应被证知;以策励之义,正精进应被证知;以现起之义,正念应被证知;以无散乱之义,正定应被证知。
Ādhipateyyaṭṭhena indriyā abhiññeyyā; akampiyaṭṭhena balā abhiññeyyā; niyyānaṭṭhena bojjhaṅgā abhiññeyyā; hetuṭṭhena maggo abhiññeyyo; upaṭṭhānaṭṭhena satipaṭṭhānā abhiññeyyā; padahanaṭṭhena sammappadhānā abhiññeyyā; ijjhanaṭṭhena iddhipādā abhiññeyyā; tathaṭṭhena saccā abhiññeyyā; avikkhepaṭṭhena samatho abhiññeyyo; anupassanaṭṭhena vipassanā abhiññeyyā; ekarasaṭṭhena samathavipassanā abhiññeyyā; anativattanaṭṭhena yuganaddhaṃ abhiññeyyaṃ.
以增上之义,诸根应被证知;以不动摇之义,诸力应被证知;以出离之义,诸觉支应被证知;以因之义,道应被证知;以现起之义,诸须跋应被证知;以勤奋之义,诸正勤应被证知;以成就之义,诸神足应被证知;以如性之义,诸谛应被证知;以无散乱之义,止应被证知;以随观之义,观应被证知;以一味之义,止观应被证知;以不超越之义,双连应被证知。
Saṃvaraṭṭhena sīlavisuddhi abhiññeyyā; avikkhepaṭṭhena cittavisuddhi abhiññeyyā; dassanaṭṭhena diṭṭhivisuddhi abhiññeyyā; muttaṭṭhena vimokkho abhiññeyyo; paṭivedhaṭṭhena vijjā abhiññeyyā ; pariccāgaṭṭhena vimutti abhiññeyyā; samucchedaṭṭhena khaye ñāṇaṃ abhiññeyyaṃ; paṭippassaddhaṭṭhena anuppāde ñāṇaṃ abhiññeyyaṃ.
以防护之义,戒清净应被证知;以无散乱之义,心清净应被证知;以见之义,见清净应被证知;以解脱之义,解脱应被证知;以通达之义,明应被证知;以舍断之义,解脱应被证知;以断灭之义,于尽之智应被证知;以完全止息之义,于不生之智应被证知。
§20
Chando mūlaṭṭhena abhiññeyyo; manasikāro samuṭṭhānaṭṭhena abhiññeyyo; phasso samodhānaṭṭhena abhiññeyyo; vedanā samosaraṇaṭṭhena abhiññeyyā; samādhi pamukhaṭṭhena abhiññeyyo; sati ādhipateyyaṭṭhena abhiññeyyā; paññā tatuttaraṭṭhena abhiññeyyā; vimutti sāraṭṭhena abhiññeyyā; amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhiññeyyaṃ.
欲应以根本义而被证知;作意应以生起义而被证知;触应以结合义而被证知;受应以会合义而被证知;定应以首要义而被证知;念应以主导义而被证知;慧应以最上义而被证知;解脱应以核心义而被证知;不死、入于涅槃应以究竟义而被证知。
Ye ye dhammā abhiññātā honti te te dhammā ñātā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā abhiññeyyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti.
凡诸法被证知者,彼诸法即被了知。彼以了知义为智,以遍知义为慧。因此说——「这些法应被证知」之听闻专注,对彼的了知是慧,是闻所成智。
Dutiyabhāṇavāro. · 第二诵品
§21
Kathaṃ ‘‘ime dhammā pariññeyyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?
如何「这些法应被遍知」之听闻专注,对彼的了知是慧,是闻所成智?
Eko dhammo pariññeyyo – phasso sāsavo upādāniyo. Dve dhammā pariññeyyā – nāmañca rūpañca. Tayo dhammā pariññeyyā – tisso vedanā. Cattāro dhammā pariññeyyā – cattāro āhārā. Pañca dhammā pariññeyyā – pañcupādānakkhandhā. Cha dhammā pariññeyyā – cha ajjhattikāni āyatanāni. Satta dhammā pariññeyyā – satta viññāṇaṭṭhitiyo. Aṭṭha dhammā pariññeyyā – aṭṭha lokadhammā. Nava dhammā pariññeyyā – nava sattāvāsā. Dasa dhammā pariññeyyā – dasāyatanāni.
非法品应被遍知——有漏的、执取的触。二法应被遍知——名与色。三法应被遍知——三种受。四法应被遍知——四种食。五法应被遍知——五取蕴。六法应被遍知——六内处。七法应被遍知——七识住。八法应被遍知——八世间法。九法应被遍知——九有情居。十法应被遍知——十处。
‘‘Sabbaṃ, bhikkhave, pariññeyyaṃ. Kiñca, bhikkhave, sabbaṃ pariññeyyaṃ? Cakkhu, bhikkhave, pariññeyyaṃ; rūpā pariññeyyā; cakkhuviññāṇaṃ pariññeyyaṃ; cakkhusamphasso pariññeyyo; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pariññeyyaṃ. Sotaṃ pariññeyyaṃ; saddā pariññeyyā…pe… ghānaṃ pariññeyyaṃ, gandhā pariññeyyā… jivhā pariññeyyā; rasā pariññeyyā… kāyo pariññeyyo; phoṭṭhabbā pariññeyyā…pe… mano pariññeyyo; dhammā pariññeyyā… manoviññāṇaṃ pariññeyyaṃ; manosamphasso pariññeyyo; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pariññeyyaṃ.’’ Rūpaṃ pariññeyyaṃ…pe… vedanā pariññeyyā… saññā pariññeyyā… saṅkhārā pariññeyyā… viññāṇaṃ pariññeyyaṃ… cakkhu pariññeyyaṃ…pe… jarāmaraṇaṃ pariññeyyaṃ… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena pariññeyyaṃ. Yesaṃ yesaṃ dhammānaṃ paṭilābhatthāya vāyamantassa te te dhammā paṭiladdhā honti, evaṃ te dhammā pariññātā ceva honti tīritā ca.
「诸比库,一切应被遍知。诸比库,什么是一切应被遍知?诸比库,眼应被遍知;诸色应被遍知;眼识应被遍知;眼触应被遍知;凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐,彼亦应被遍知。耳应被遍知;诸声应被遍知……鼻应被遍知,诸香应被遍知……舌应被遍知;诸味应被遍知……身应被遍知;诸触所缘应被遍知……意应被遍知;诸法应被遍知……意识应被遍知;意触应被遍知;凡以此意触为缘所生起的所感受的——或乐、或苦、或不苦不乐,彼亦应被遍知。」色应被遍知……受应被遍知……想应被遍知……诸行应被遍知……识应被遍知……眼应被遍知……老死应被遍知……不死、入于涅槃应以究竟义而被遍知。为了获得诸法而努力者,彼获得了彼诸法,如此彼诸法既被遍知亦被度越。
§22
Nekkhammaṃ paṭilābhatthāya vāyamantassa nekkhammaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Abyāpādaṃ paṭilābhatthāya vāyamantassa abyāpādo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ālokasaññaṃ paṭilābhatthāya vāyamantassa ālokasaññā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Avikkhepaṃ paṭilābhatthāya vāyamantassa avikkhepo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Dhammavavatthānaṃ paṭilābhatthāya vāyamantassa dhammavavatthānaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ñāṇaṃ paṭilābhatthāya vāyamantassa ñāṇaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Pāmojjaṃ paṭilābhatthāya vāyamantassa pāmojjaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.
为了获得出离而努力者,出离被获得。如此彼法既被遍知亦被度越。为了获得无嗔而努力者,无嗔被获得。如此彼法既被遍知亦被度越。为了获得光明想而努力者,光明想被获得。如此彼法既被遍知亦被度越。为了获得不散乱而努力者,不散乱被获得。如此彼法既被遍知亦被度越。为了获得法的确定而努力者,法的确定被获得。如此彼法既被遍知亦被度越。为了获得智而努力者,智被获得。如此彼法既被遍知亦被度越。为了获得欢悦而努力者,欢悦被获得。如此彼法既被遍知亦被度越。
Paṭhamaṃ jhānaṃ paṭilābhatthāya vāyamantassa paṭhamaṃ jhānaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ paṭilābhatthāya vāyamantassa catutthaṃ jhānaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa ākāsānañcāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Viññāṇañcāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa viññāṇañcāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ākiñcaññāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa ākiñcaññāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa nevasaññānāsaññāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.
为了获得初禅那而努力者,初禅那被获得。如此彼法既被遍知亦被度越。第二禅那……第三禅那……为了获得第四禅那而努力者,第四禅那被获得。如此彼法既被遍知亦被度越。为了获得空无边处等至而努力者,空无边处等至被获得。如此彼法既被遍知亦被度越。为了获得识无边处等至而努力者,识无边处等至被获得。如此彼法既被遍知亦被度越。为了获得无所有处等至而努力者,无所有处等至被获得。如此彼法既被遍知亦被度越。为了获得非想非非想处等至而努力者,非想非非想处等至被获得。如此彼法既被遍知亦被度越。
Aniccānupassanaṃ paṭilābhatthāya vāyamantassa aniccānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Dukkhānupassanaṃ paṭilābhatthāya vāyamantassa dukkhānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Anattānupassanaṃ paṭilābhatthāya vāyamantassa anattānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Nibbidānupassanaṃ paṭilābhatthāya vāyamantassa nibbidānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Virāgānupassanaṃ paṭilābhatthāya vāyamantassa virāgānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Nirodhānupassanaṃ paṭilābhatthāya vāyamantassa nirodhānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Paṭinissaggānupassanaṃ paṭilābhatthāya vāyamantassa paṭinissaggānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Khayānupassanaṃ paṭilābhatthāya vāyamantassa khayānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Vayānupassanaṃ paṭilābhatthāya vāyamantassa vayānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Vipariṇāmānupassanaṃ paṭilābhatthāya vāyamantassa vipariṇāmānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Animittānupassanaṃ paṭilābhatthāya vāyamantassa animittānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Appaṇihitānupassanaṃ paṭilābhatthāya vāyamantassa appaṇihitānupassanā paṭiladdhā hoti . Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Suññatānupassanaṃ paṭilābhatthāya vāyamantassa suññatānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.
为了获得无常随观而努力者,无常随观被获得。如此彼法既被遍知亦被度越。为了获得苦随观而努力者,苦随观被获得。如此彼法既被遍知亦被度越。为了获得无我随观而努力者,无我随观被获得。如此彼法既被遍知亦被度越。为了获得厌离随观而努力者,厌离随观被获得。如此彼法既被遍知亦被度越。为了获得离贪随观而努力者,离贪随观被获得。如此彼法既被遍知亦被度越。为了获得灭随观而努力者,灭随观被获得。如此彼法既被遍知亦被度越。为了获得舍遣随观而努力者,舍遣随观被获得。如此彼法既被遍知亦被度越。为了获得尽随观而努力者,尽随观被获得。如此彼法既被遍知亦被度越。为了获得衰灭随观而努力者,衰灭随观被获得。如此彼法既被遍知亦被度越。为了获得变易随观而努力者,变易随观被获得。如此彼法既被遍知亦被度越。为了获得无相随观而努力者,无相随观被获得。如此彼法既被遍知亦被度越。为了获得无愿随观而努力者,无愿随观被获得。如此彼法既被遍知亦被度越。为了获得空随观而努力者,空随观被获得。如此彼法既被遍知亦被度越。
Adhipaññādhammavipassanaṃ paṭilābhatthāya vāyamantassa adhipaññādhammavipassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Yathābhūtañāṇadassanaṃ paṭilābhatthāya vāyamantassa yathābhūtañāṇadassanaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ādīnavānupassanaṃ paṭilābhatthāya vāyamantassa ādīnavānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Paṭisaṅkhānupassanaṃ paṭilābhatthāya vāyamantassa paṭisaṅkhānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Vivaṭṭanānupassanaṃ paṭilābhatthāya vāyamantassa vivaṭṭanānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.
为了获得增上慧法观而努力者,增上慧法观被获得。如此,彼法被遍知且被度过。为了获得如实智见而努力者,如实智见被获得。如此,彼法被遍知且被度过。为了获得过患随观而努力者,过患随观被获得。如此,彼法被遍知且被度过。为了获得审察随观而努力者,审察随观被获得。如此,彼法被遍知且被度过。为了获得离贪随观而努力者,离贪随观被获得。如此,彼法被遍知且被度过。
Sotāpattimaggaṃ paṭilābhatthāya vāyamantassa sotāpattimaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Sakadāgāmimaggaṃ paṭilābhatthāya vāyamantassa sakadāgāmimaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Anāgāmimaggaṃ paṭilābhatthāya vāyamantassa anāgāmimaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Arahattamaggaṃ paṭilābhatthāya vāyamantassa arahattamaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.
为了获得入流道而努力者,入流道被获得。如此,彼法被遍知且被度过。为了获得一来道而努力者,一来道被获得。如此,彼法被遍知且被度过。为了获得不来道而努力者,不来道被获得。如此,彼法被遍知且被度过。为了获得阿拉汉道而努力者,阿拉汉道被获得。如此,彼法被遍知且被度过。
Yesaṃ yesaṃ dhammānaṃ paṭilābhatthāya vāyamantassa te te dhammā paṭiladdhā honti. Evaṃ te dhammā pariññātā ceva honti tīritā ca. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā pariññeyyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti.
为了获得诸法而努力者,彼等诸法被获得。如此,彼等诸法被遍知且被度过。彼以知的意义为智,以了知的意义为慧。因此说——「这些法应被遍知」之耳的作意,对彼的了知是慧,是闻所成智。
§23
Kathaṃ ‘‘ime dhammā pahātabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?
如何「这些法应被断」之耳的作意,对彼的了知是慧,是闻所成智?
Eko dhammo pahātabbo – asmimāno. Dve dhammā pahātabbā – avijjā ca bhavataṇhā ca. Tayo dhammā pahātabbā – tisso taṇhā. Cattāro dhammā pahātabbā – cattāro oghā. Pañca dhammā pahātabbā – pañca nīvaraṇāni. Cha dhammā pahātabbā – cha taṇhākāyā. Satta dhammā pahātabbā – sattānusayā. Aṭṭha dhammā pahātabbā – aṭṭha micchattā. Nava dhammā pahātabbā – nava taṇhāmūlakā. Dasa dhammā pahātabbā – dasa micchattā.
非法品应被断——我慢。二法应被断——无明与有渴爱。三法应被断——三渴爱。四法应被断——四暴流。五法应被断——五盖。六法应被断——六渴爱身。七法应被断——七随眠。八法应被断——八邪性。九法应被断——九渴爱根。十法应被断——十邪性。
§24
Dve pahānāni – samucchedappahānaṃ, paṭippassaddhippahānaṃ. Samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato; paṭippassaddhippahānañca phalakkhaṇe. Tīṇi pahānāni – kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ; rūpānametaṃ nissaraṇaṃ yadidaṃ āruppaṃ; yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. Nekkhammaṃ paṭiladdhassa kāmā pahīnā ceva honti pariccattā ca. Āruppaṃ paṭiladdhassa rūpā pahīnā ceva honti pariccattā ca. Nirodhaṃ paṭiladdhassa saṅkhārā pahīnā ceva honti pariccattā ca. Cattāri pahānāni dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhanto pajahati; samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhanto pajahati; nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhanto pajahati; maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhanto pajahati. Pañca pahānāni – vikkhambhanappahānaṃ, tadaṅgappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānaṃ. Vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato; tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato; samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato; paṭippassaddhippahānañca phalakkhaṇe; nissaraṇappahānañca nirodho nibbānaṃ.
二种断——根除断、止息断。根除断是修习导向灭尽的出世间道时;止息断是在果刹那。三种断——诸欲的出离,即是出离;诸色的出离,即是无色;凡任何已生的、有为的、缘起的,灭是彼的出离。获得出离者,诸欲被断且被舍弃。获得无色者,诸色被断且被舍弃。获得灭者,诸行被断且被舍弃。四种断——通达苦谛之遍知通达而断;通达集谛之断通达而断;通达灭谛之作证通达而断;通达道谛之修习通达而断。五种断——镇伏断、彼分断、根除断、止息断、出离断。镇伏断是修习初禅以镇伏诸盖时;彼分断是修习通达分定以断诸见时;根除断是修习导向灭尽的出世间道时;止息断是在果刹那;出离断是灭、涅槃。
‘‘Sabbaṃ, bhikkhave, pahātabbaṃ. Kiñca, bhikkhave, sabbaṃ pahātabbaṃ? Cakkhu, bhikkhave, pahātabbaṃ; rūpā pahātabbā; cakkhuviññāṇaṃ pahātabbaṃ; cakkhusamphasso pahātabbo; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pahātabbaṃ. Sotaṃ pahātabbaṃ; saddā pahātabbā…pe… ghānaṃ pahātabbaṃ; gandhā pahātabbā… jivhā pahātabbā; rasā pahātabbā… kāyo pahātabbo; phoṭṭhabbā pahātabbā… mano pahātabbo; dhammā pahātabbā… manoviññāṇaṃ pahātabbaṃ;… manosamphasso pahātabbo; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pahātabbaṃ.’’ Rūpaṃ passanto pajahati, vedanaṃ passanto pajahati, saññaṃ passanto pajahati, saṅkhāre passanto pajahati, viññāṇaṃ passanto pajahati. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena passanto pajahati. Ye ye dhammā pahīnā honti te te dhammā pariccattā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā pahātabbāti sotāvadhānaṃ, taṃ pajānanā paññā sutamaye ñāṇa’’nti.
「诸比库,一切应被断。诸比库,什么是一切应被断?诸比库,眼应被断;诸色应被断;眼识应被断;眼触应被断;凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐,彼亦应被断。耳应被断;诸声应被断……鼻应被断;诸香应被断……舌应被断;诸味应被断……身应被断;诸触所缘应被断……意应被断;诸法应被断……意识应被断;……意触应被断;凡以此意触为缘所生起的所感受的——或乐、或苦、或不苦不乐,彼亦应被断。」见色者断,见受者断,见想者断,见诸行者断,见识者断。眼……老死……以不死为趣向的涅槃,以究竟的意义见者断。凡诸法被断者,彼等诸法被舍弃。彼以知的意义为智,以了知的意义为慧。因此说——「这些法应被断」之耳的作意,对彼的了知是慧,是闻所成智。
Tatiyabhāṇavāro. · 第三诵品
§25
Kathaṃ ‘‘ime dhammā bhāvetabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?
如何「这些法应被修习」之耳的作意,对彼的了知是慧,是闻所成智?
Eko dhammo bhāvetabbo – kāyagatāsati sātasahagatā. Dve dhammā bhāvetabbā – samatho ca vipassanā ca. Tayo dhammā bhāvetabbā – tayo samādhī. Cattāro dhammā bhāvetabbā – cattāro satipaṭṭhānā. Pañca dhammā bhāvetabbā – pañcaṅgiko samādhi . Cha dhammā bhāvetabbā – cha anussatiṭṭhānāni. Satta dhammā bhāvetabbā – satta bojjhaṅgā. Aṭṭha dhammā bhāvetabbā – ariyo aṭṭhaṅgiko maggo. Nava dhammā bhāvetabbā – nava pārisuddhipadhāniyaṅgāni. Dasa dhammā bhāvetabbā – dasa kasiṇāyatanāni.
非法品应修习——身至念与乐俱。二法应修习——止与观。三法应修习——三种定。四法应修习——须跋。五法应修习——五支定。六法应修习——六随须跋。七法应修习——七觉支。八法应修习——圣八支道。九法应修习——九清净精勤支。十法应修习——十遍处。
§26
Dve bhāvanā – lokiyā ca bhāvanā, lokuttarā ca bhāvanā. Tisso bhāvanā – rūpāvacarakusalānaṃ dhammānaṃ bhāvanā, arūpāvacarakusalānaṃ dhammānaṃ bhāvanā, apariyāpannakusalānaṃ dhammānaṃ bhāvanā. Rūpāvacarakusalānaṃ dhammānaṃ bhāvanā atthi hīnā, atthi majjhimā, atthi paṇītā. Arūpāvacarakusalānaṃ dhammānaṃ bhāvanā atthi hīnā , atthi majjhimā, atthi paṇītā. Apariyāpannakusalānaṃ dhammānaṃ bhāvanā paṇītā.
二种修习——世间修习与出世间修习。三种修习——色界善法的修习、无色界善法的修习、不包摄善法的修习。色界善法的修习有下、有中、有胜。无色界善法的修习有下、有中、有胜。不包摄善法的修习是胜的。
§27
Catasso bhāvanā – dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhanto bhāveti, samudayasaccaṃ pahānappaṭivedhaṃ paṭivijjhanto bhāveti, nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhanto bhāveti, maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhanto bhāveti. Imā catasso bhāvanā.
四种修习——通达苦谛遍知通达而修习,通达集谛断通达而修习,通达灭谛作证通达而修习,通达道谛修习通达而修习。这些是四种修习。
Aparāpi catasso bhāvanā – esanābhāvanā, paṭilābhābhāvanā, ekarasābhāvanā, āsevanābhāvanā. Katamā esanābhāvanā? Sabbesaṃ samādhiṃ samāpajjantānaṃ tattha jātā dhammā ekarasā hontīti – ayaṃ esanābhāvanā. Katamā paṭilābhābhāvanā? Sabbesaṃ samādhiṃ samāpannānaṃ tattha jātā dhammā aññamaññaṃ nātivattantīti – ayaṃ paṭilābhābhāvanā. Katamā ekarasābhāvanā? Adhimokkhaṭṭhena saddhindriyaṃ bhāvayato saddhindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Paggahaṭṭhena vīriyindriyaṃ bhāvayato vīriyindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā . Upaṭṭhānaṭṭhena satindriyaṃ bhāvayato satindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena samādhindriyaṃ bhāvayato samādhindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paññindriyaṃ bhāvayato paññindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā.
另有四种修习——寻求修习、获得修习、一味修习、习行修习。什么是寻求修习?对一切正入定者,在那里生起的诸法成为一味——这是寻求修习。什么是获得修习?对一切已入定者,在那里生起的诸法互不超越——这是获得修习。什么是一味修习?以胜解之义修习信根者,依信根之力,四根成为一味——这是以诸根一味之义的修习。以策励之义修习精进根者,依精进根之力,四根成为一味——这是以诸根一味之义的修习。以现起之义修习念根者,依念根之力,四根成为一味——这是以诸根一味之义的修习。以不散乱之义修习定根者,依定根之力,四根成为一味——这是以诸根一味之义的修习。以见之义修习慧根者,依慧根之力,四根成为一味——这是以诸根一味之义的修习。
Assaddhiye akampiyaṭṭhena saddhābalaṃ bhāvayato saddhābalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Kosajje akampiyaṭṭhena vīriyabalaṃ bhāvayato vīriyabalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Pamāde akampiyaṭṭhena satibalaṃ bhāvayato satibalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Uddhacce akampiyaṭṭhena samādhibalaṃ bhāvayato samādhibalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Avijjāya akampiyaṭṭhena paññābalaṃ bhāvayato paññābalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā.
以于不信不动之义修习信力者,依信力之力,四力成为一味——这是以诸力一味之义的修习。以于懈怠不动之义修习精进力者,依精进力之力,四力成为一味——这是以诸力一味之义的修习。以于放逸不动之义修习念力者,依念力之力,四力成为一味——这是以诸力一味之义的修习。以于掉举不动之义修习定力者,依定力之力,四力成为一味——这是以诸力一味之义的修习。以于无明不动之义修习慧力者,依慧力之力,四力成为一味——这是以诸力一味之义的修习。
Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ bhāvayato satisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Pavicayaṭṭhena dhammavicayasambojjhaṅgaṃ bhāvayato dhammavicayasambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Paggahaṭṭhena vīriyasambojjhaṅgaṃ bhāvayato vīriyasambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Pharaṇaṭṭhena pītisambojjhaṅgaṃ bhāvayato pītisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Upasamaṭṭhena passaddhisambojjhaṅgaṃ bhāvayato passaddhisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena samādhisambojjhaṅgaṃ bhāvayato samādhisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ bhāvayato upekkhāsambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā.
以现起之义修习念觉支者,依念觉支之力,六觉支成为一味——这是以诸觉支一味之义的修习。以简择之义修习择法觉支者,依择法觉支之力,六觉支成为一味——这是以诸觉支一味之义的修习。以策励之义修习精进觉支者,依精进觉支之力,六觉支成为一味——这是以诸觉支一味之义的修习。以遍满之义修习喜觉支者,依喜觉支之力,六觉支成为一味——这是以诸觉支一味之义的修习。以轻安之义修习轻安觉支者,依轻安觉支之力,六觉支成为一味——这是以诸觉支一味之义的修习。以不散乱之义修习定觉支者,依定觉支之力,六觉支成为一味——这是以诸觉支一味之义的修习。以省察之义修习舍觉支者,依舍觉支之力,六觉支成为一味——这是以诸觉支一味之义的修习。
Dassanaṭṭhena sammādiṭṭhiṃ bhāvayato sammādiṭṭhiyā vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Abhiniropanaṭṭhena sammāsaṅkappaṃ bhāvayato sammāsaṅkappassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Pariggahaṭṭhena sammāvācaṃ bhāvayato sammāvācāya vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Samuṭṭhānaṭṭhena sammākammantaṃ bhāvayato sammākammantassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Vodānaṭṭhena sammāājīvaṃ bhāvayato sammāājīvassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā . Paggahaṭṭhena sammāvāyāmaṃ bhāvayato sammāvāyāmassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Upaṭṭhānaṭṭhena sammāsatiṃ bhāvayato sammāsatiyā vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena sammāsamādhiṃ bhāvayato sammāsamādhissa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Ayaṃ ekarasābhāvanā.
以见之义修习正见者,依正见之力,七道支成为一味——这是以诸道支一味之义的修习。以现入之义修习正思惟者,依正思惟之力,七道支成为一味——这是以诸道支一味之义的修习。以摄受之义修习正语者,依正语之力,七道支成为一味——这是以诸道支一味之义的修习。以等起之义修习正业者,依正业之力,七道支成为一味——这是以诸道支一味之义的修习。以清净之义修习正命者,依正命之力,七道支成为一味——这是以诸道支一味之义的修习。以策励之义修习正精进者,依正精进之力,七道支成为一味——这是以诸道支一味之义的修习。以现起之义修习正念者,依正念之力,七道支成为一味——这是以诸道支一味之义的修习。以不散乱之义修习正定者,依正定之力,七道支成为一味——这是以诸道支一味之义的修习。这是一味修习。
Katamā āsevanābhāvanā? Idha bhikkhu pubbaṇhasamayaṃ āsevati, majjhanhikasamayampi āsevati, sāyanhasamayampi āsevati, purebhattampi āsevati, pacchābhattampi āsevati, purimepi yāme āsevati, majjhimepi yāme āsevati, pacchimepi yāme āsevati, rattimpi āsevati, divāpi āsevati, rattindivāpi āsevati, kāḷepi āsevati, juṇhepi āsevati, vassepi āsevati, hemantepi āsevati, gimhepi āsevati, purimepi vayokhandhe āsevati, majjhimepi vayokhandhe āsevati, pacchimepi vayokhandhe āsevati – ayaṃ āsevanābhāvanā. Imā catasso bhāvanā.
什么是习行修习?于此,比库于上午时习行,于正午时也习行,于傍晚时也习行,于食前也习行,于食后也习行,于初夜也习行,于中夜也习行,于后夜也习行,于夜也习行,于昼也习行,于日夜也习行,于黑分也习行,于白分也习行,于雨季也习行,于冬季也习行,于夏季也习行,于初年段也习行,于中年段也习行,于后年段也习行——这是习行修习。这些是四种修习。
§28
Aparāpi catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Kathaṃ tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā? Kāmacchandaṃ pajahato nekkhammavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Byāpādaṃ pajahato abyāpādavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Thinamiddhaṃ pajahato ālokasaññāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Uddhaccaṃ pajahato avikkhepavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Vicikicchaṃ pajahato dhammavavatthānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Avijjaṃ pajahato ñāṇavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā . Aratiṃ pajahato pāmojjavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Nīvaraṇe pajahato paṭhamajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Vitakkavicāre pajahato dutiyajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Pītiṃ pajahato tatiyajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sukhadukkhe pajahato catutthajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.
另有四种修习——于此,以已生诸法不超越之义为修习,以诸根同一味之义为修习,以运送适合于彼之精进之义为修习,以习行之义为修习。如何以已生诸法不超越之义为修习?舍断欲欲者,以出离之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断嗔恨者,以无嗔之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断昏沉睡眠者,以光明想之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断掉举者,以不散乱之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断疑者,以法之确定之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断无明者,以智之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断不乐者,以喜悦之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断诸盖者,以初禅那之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断寻伺者,以第二禅那之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断喜者,以第三禅那之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断乐苦者,以第四禅那之故已生诸法互不超越——此为以已生诸法不超越之义为修习。
Rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ pajahato ākāsānañcāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā . Ākāsānañcāyatanasaññaṃ pajahato viññāṇañcāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Viññāṇañcāyatanasaññaṃ pajahato ākiñcaññāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Ākiñcaññāyatanasaññaṃ pajahato nevasaññānāsaññāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.
舍断色想、有对想、种种想者,以空无边处等至之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断空无边处想者,以识无边处等至之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断识无边处想者,以无所有处等至之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断无所有处想者,以非想非非想处等至之故已生诸法互不超越——此为以已生诸法不超越之义为修习。
Niccasaññaṃ pajahato aniccānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sukhasaññaṃ pajahato dukkhānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Attasaññaṃ pajahato anattānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Nandiṃ pajahato nibbidānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Rāgaṃ pajahato virāgānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Samudayaṃ pajahato nirodhānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā . Ādānaṃ pajahato paṭinissaggānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Ghanasaññaṃ pajahato khayānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Āyūhanaṃ pajahato vayānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Dhuvasaññaṃ pajahato vipariṇāmānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Nimittaṃ pajahato animittānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Paṇidhiṃ pajahato appaṇihitānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Abhinivesaṃ pajahato suññatānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sārādānābhinivesaṃ pajahato adhipaññā dhammavipassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sammohābhinivesaṃ pajahato yathābhūtañāṇadassanavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Ālayābhinivesaṃ pajahato ādīnavānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Appaṭisaṅkhaṃ pajahato paṭisaṅkhānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Saññogābhinivesaṃ pajahato vivaṭṭanānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.
舍断常想者,以无常随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断乐想者,以苦随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断我想者,以无我随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断欢喜者,以厌离随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断贪者,以离贪随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断集者,以灭随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断执取者,以舍遣随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断密实想者,以尽随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断积集者,以衰灭随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断坚固想者,以变易随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断相者,以无相随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断愿求者,以无愿随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断执着者,以空随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断执取实质之执着者,以增上慧法观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断迷妄之执着者,以如实智见之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断住着之执着者,以过患随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断不省察者,以省察随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断结缚之执着者,以还灭随观之故已生诸法互不超越——此为以已生诸法不超越之义为修习。
Diṭṭhekaṭṭhe kilese pajahato sotāpattimaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Oḷārike kilese pajahato sakadāgāmimaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Anusahagate kilese pajahato anāgāmimaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sabbakilese pajahato arahattamaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Evaṃ tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.
舍断见一处之诸烦恼者,以入流道之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断粗烦恼者,以一来道之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断随行之诸烦恼者,以不来道之故已生诸法互不超越——此为以已生诸法不超越之义为修习。舍断一切烦恼者,以阿拉汉道之故已生诸法互不超越——此为以已生诸法不超越之义为修习。如是以已生诸法不超越之义为修习。
Kathaṃ indriyānaṃ ekarasaṭṭhena bhāvanā? Kāmacchandaṃ pajahato nekkhammavasena pañcindriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Byāpādaṃ pajahato abyāpādavasena pañcindriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā…pe… sabbakilese pajahato arahattamaggavasena pañcindriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Evaṃ indriyānaṃ ekarasaṭṭhena bhāvanā.
如何以诸根同一味之义为修习?舍断欲欲者,以出离之故五根同一味——此为以诸根同一味之义为修习。舍断嗔恨者,以无嗔之故五根同一味——此为以诸根同一味之义为修习……乃至……舍断一切烦恼者,以阿拉汉道之故五根同一味——此为以诸根同一味之义为修习。如是以诸根同一味之义为修习。
Kathaṃ tadupagavīriyavāhanaṭṭhena bhāvanā? Kāmacchandaṃ pajahato nekkhammavasena vīriyaṃ vāhetīti – tadupagavīriyavāhanaṭṭhena bhāvanā. Byāpādaṃ pajahato abyāpādavasena vīriyaṃ vāhetīti – tadupagavīriyavāhanaṭṭhena bhāvanā…pe… sabbakilese pajahato arahattamaggavasena vīriyaṃ vāhetīti – tadupagavīriyavāhanaṭṭhena bhāvanā. Evaṃ tadupagavīriyavāhanaṭṭhena bhāvanā.
如何以运送适合于彼之精进之义为修习?舍断欲欲者,以出离之故运送精进——此为以运送适合于彼之精进之义为修习。舍断嗔恨者,以无嗔之故运送精进——此为以运送适合于彼之精进之义为修习……乃至……舍断一切烦恼者,以阿拉汉道之故运送精进——此为以运送适合于彼之精进之义为修习。如是以运送适合于彼之精进之义为修习。
Kathaṃ āsevanaṭṭhena bhāvanā? Kāmacchandaṃ pajahanto nekkhammaṃ āsevatīti – āsevanaṭṭhena bhāvanā. Byāpādaṃ pajahanto abyāpādaṃ āsevatīti – āsevanaṭṭhena bhāvanā…pe… sabbakilese pajahanto arahattamaggaṃ āsevatīti – āsevanaṭṭhena bhāvanā. Evaṃ āsevanaṭṭhena bhāvanā.
如何以习行之义为修习?舍断欲欲者习行出离——此为以习行之义为修习。舍断嗔恨者习行无嗔——此为以习行之义为修习……乃至……舍断一切烦恼者习行阿拉汉道——此为以习行之义为修习。如是以习行之义为修习。
Imā catasso bhāvanā rūpaṃ passanto bhāveti, vedanaṃ passanto bhāveti, saññaṃ passanto bhāveti, saṅkhāre passanto bhāveti, viññāṇaṃ passanto bhāveti, cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena passanto bhāveti. Ye ye dhammā bhāvitā honti te te dhammā ekarasā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā bhāvetabbāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti.
此四种修习,见色而修习,见受而修习,见想而修习,见诸行而修习,见识而修习,见眼……乃至……见老死……乃至……以不死为所趣、以涅槃为终极之义而见而修习。凡诸法已被修习者,彼诸法同一味。以了知之义为智,以遍知之义为慧。因此说——「此诸法应修习,此为倾耳,了知彼为慧,此为闻所成智」。
Catutthabhāṇavāro. · 第四诵品
§29
Kathaṃ ‘‘ime dhammā sacchikātabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?
如何「这些法应被作证」之听闻作意,对其了知之慧是闻所成智?
Eko dhammo sacchikātabbo – akuppā cetovimutti. Dve dhammā sacchikātabbā – vijjā ca vimutti ca. Tayo dhammā sacchikātabbā – tisso vijjā. Cattāro dhammā sacchikātabbā – cattāri sāmaññaphalāni. Pañca dhammā sacchikātabbā – pañca dhammakkhandhā. Cha dhammā sacchikātabbā – cha abhiññā. Satta dhammā sacchikātabbā – satta khīṇāsavabalāni. Aṭṭha dhammā sacchikātabbā – aṭṭha vimokkhā. Nava dhammā sacchikātabbā – nava anupubbanirodhā. Dasa dhammā sacchikātabbā – dasa asekkhā dhammā.
非法品应被作证——不动心解脱。二法应被作证——明与解脱。三法应被作证——三明。四法应被作证——四沙门果。五法应被作证——五法蕴。六法应被作证——六神通。七法应被作证——七漏尽力。八法应被作证——八解脱。九法应被作证——九次第灭。十法应被作证——十无学法。
‘‘Sabbaṃ, bhikkhave, sacchikātabbaṃ. Kiñca, bhikkhave, sabbaṃ sacchikātabbaṃ? Cakkhu, bhikkhave, sacchikātabbaṃ; rūpā sacchikātabbā; cakkhuviññāṇaṃ sacchikātabbaṃ; cakkhusamphasso sacchikātabbo ; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi sacchikātabbaṃ. Sotaṃ sacchikātabbaṃ; saddā sacchikātabbā…pe… ghānaṃ sacchikātabbaṃ; gandhā sacchikātabbā… jivhā sacchikātabbā; rasā sacchikātabbā… kāyo sacchikātabbo; phoṭṭhabbā sacchikātabbā… mano sacchikātabbo; dhammā sacchikātabbā; manoviññāṇaṃ sacchikātabbaṃ; manosamphasso sacchikātabbo ; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi sacchikātabbaṃ’’. Rūpaṃ passanto sacchikaroti, vedanaṃ passanto sacchikaroti, saññaṃ passanto sacchikaroti, saṅkhāre passanto sacchikaroti, viññāṇaṃ passanto sacchikaroti. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena passanto sacchikaroti. Ye ye dhammā sacchikatā honti te te dhammā phassitā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā sacchikātabbāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti.
「诸比库,一切应被作证。诸比库,什么是一切应被作证?诸比库,眼应被作证;诸色应被作证;眼识应被作证;眼触应被作证;凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐,那也应被作证。耳应被作证;诸声应被作证……鼻应被作证;诸香应被作证……舌应被作证;诸味应被作证……身应被作证;诸触所缘应被作证……意应被作证;诸法应被作证;意识应被作证;意触应被作证;凡以此意触为缘所生起的所感受的——或乐、或苦、或不苦不乐,那也应被作证。」见色者作证,见受者作证,见想者作证,见诸行者作证,见识者作证。眼……老死……以终结义见不死界涅槃者作证。凡诸法被作证,那些法被触知。那以所知义是智,以了知义是慧。因此说——「这些法应被作证之听闻作意,对其了知之慧是闻所成智」。
§30
Kathaṃ ‘‘ime dhammā hānabhāgiyā, ime dhammā ṭhitibhāgiyā, ime dhammā visesabhāgiyā, ime dhammā nibbedhabhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?
如何「这些法是退分,这些法是住分,这些法是胜进分,这些法是抉择分」之听闻作意,对其了知之慧是闻所成智?
Paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Avitakkasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.
对初禅的获得者,与欲俱的想作意现行——退分法。与彼法相应的念住立——住分法。与无寻俱的想作意现行——胜进分法。与厌离俱的想作意现行,趣向离贪——抉择分法。
Dutiyassa jhānassa lābhiṃ vitakkasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Upekkhāsukhasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.
对第二禅的获得者,与寻俱的想作意现行——退分法。与彼法相应的念住立——住分法。与舍乐俱的想作意现行——胜进分法。与厌离俱的想作意现行,趣向离贪——抉择分法。
Tatiyassa jhānassa lābhiṃ pītisukhasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Adukkhamasukhasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.
对第三禅的获得者,与喜乐俱的想作意现行——退分法。与彼法相应的念住立——住分法。与不苦不乐俱的想作意现行——胜进分法。与厌离俱的想作意现行,趣向离贪——抉择分法。
Catutthassa jhānassa lābhiṃ upekkhāsahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.
对第四禅的获得者,与舍俱的想作意现行——退分法。与彼法相应的念住立——住分法。与空无边处俱的想作意现行——胜进分法。与厌离俱的想作意现行,趣向离贪——抉择分法。
Ākāsānañcāyatanassa lābhiṃ rūpasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.
对于空无边处的获得者,与色俱的想作意生起——这是退分法。随顺于彼的念住立——这是住分法。与识无边处俱的想作意生起——这是胜分法。与厌离俱的想作意生起,趣向于离贪——这是通达分法。
Viññāṇañcāyatanassa lābhiṃ ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.
对于识无边处的获得者,与空无边处俱的想作意生起——这是退分法。随顺于彼的念住立——这是住分法。与无所有处俱的想作意生起——这是胜分法。与厌离俱的想作意生起,趣向于离贪——这是通达分法。
Ākiñcaññāyatanassa lābhiṃ viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Nevasaññānāsaññāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā hānabhāgiyā, ime dhammā ṭhitibhāgiyā, ime dhammā visesabhāgiyā, ime dhammā nibbedhabhāgiyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ’’.
对于无所有处的获得者,与识无边处俱的想作意生起——这是退分法。随顺于彼的念住立——这是住分法。与非想非非想处俱的想作意生起——这是胜分法。与厌离俱的想作意生起,趣向于离贪——这是通达分法。那个以了知之义为智,以遍知之义为慧。因此说——「这些法是退分,这些法是住分,这些法是胜分,这些法是通达分」之耳的作意,对彼的遍知是慧,闻所成智。
§31
Kathaṃ ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ? ‘‘Rūpaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ. ‘‘Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
如何「一切行无常,一切行是苦,一切法无我」之耳的作意,对彼的遍知是慧,闻所成智?「色是无常,以灭坏之义;是苦,以怖畏之义;是无我,以无实质之义」之耳的作意,对彼的遍知是慧,闻所成智。「受……想……行……识……眼……乃至……老死是无常,以灭坏之义;是苦,以怖畏之义;是无我,以无实质之义」之耳的作意,对彼的遍知是慧,闻所成智。那个以了知之义为智,以遍知之义为慧。因此说——「一切行无常,一切行是苦,一切法无我」之耳的作意,对彼的遍知是慧,闻所成智。
§32
Kathaṃ ‘‘idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudayaṃ ariyasaccaṃ, idaṃ dukkhanirodhaṃ ariyasaccaṃ, idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?
如何「此是苦圣谛,此是苦集圣谛,此是苦灭圣谛,此是导至苦灭之道圣谛」之耳的作意,对彼的遍知是慧,闻所成智?
§33
Tattha katamaṃ dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ; saṅkhittena pañcupādānakkhandhā dukkhā.
其中,什么是苦圣谛?生是苦,老是苦,死是苦,愁、悲、苦、忧、恼也是苦,与不爱者相会是苦,与爱者别离是苦,所求不得也是苦;简而言之,五取蕴是苦。
Tattha katamā jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho – ayaṃ vuccati jāti.
其中,什么是生?凡是彼彼有情在彼彼有情部类中的生、出生、入胎、再生、诸蕴的显现、诸处的获得——这称为生。
Tattha katamā jarā yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati jarā.
其中,什么是老?凡是彼彼有情在彼彼有情部类中的老、老朽、齿落、发白、皮皱、寿命的衰损、诸根的成熟——这称为老。
Tattha katamaṃ maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo – idaṃ vuccati maraṇaṃ.
于此,什么是死?凡诸有情从各各有情部类的死没、灭没、破坏、消失、死、死亡、作时、诸蕴的破坏、身体的舍弃、命根的断绝——这称为死。
Tattha katamo soko? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko cetaso parijjhāyanā domanassaṃ sokasallaṃ – ayaṃ vuccati soko.
于此,什么是愁?凡被亲族不幸所触者,或被财富不幸所触者,或被疾病不幸所触者,或被戒不幸所触者,或被见不幸所触者,具备某种不幸者,被某种苦法所触者的愁、愁叹、愁叹性、内愁、内遍愁、心的忧恼、忧、愁箭——这称为愁。
Tattha katamo paridevo? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā, paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ – ayaṃ vuccati paridevo.
于此,什么是悲?凡被亲族不幸所触者,或被财富不幸所触者,或被疾病不幸所触者,或被戒不幸所触者,或被见不幸所触者,具备某种不幸者,被某种苦法所触者的悲叹、悲泣、悲叹行、悲泣行、悲叹性、悲泣性、语、哀号、哀叫、哀号行、哀叫行、哀号性——这称为悲。
Tattha katamaṃ dukkhaṃ? Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ, kāyasamphassajā asātā dukkhā vedanā – idaṃ vuccati dukkhaṃ.
于此,什么是苦?凡身的不悦、身的苦、身触所生的不悦苦的所感受,身触所生的不悦苦的受——这称为苦。
Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ, cetosamphassajaṃ asātaṃ vedayitaṃ, cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati domanassaṃ.
于此,什么是忧?凡心的不悦、心的苦、意触所生的不悦的所感受,意触所生的不悦苦的受——这称为忧。
Tattha katamo upāyāso? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsanā upāyāsanā āyāsitattaṃ upāyāsitattaṃ – ayaṃ vuccati upāyāso.
于此,什么是恼?凡被亲族不幸所触者,或被财富不幸所触者,或被疾病不幸所触者,或被戒不幸所触者,或被见不幸所触者,具备某种不幸者,被某种苦法所触者的恼害、恼、恼害行、恼行、恼害性、恼性——这称为恼。
Tattha katamo appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo – ayaṃ vuccati appiyehi sampayogo dukkho.
于此,什么是与不爱者会合是苦?于此,凡某人有那些不可喜、不可爱、不合意的色、声、香、味、触,或凡某人有那些欲求无利益者、欲求无利益者、欲求不安乐者、欲求不安稳者,与他们的结合、会合、和合、混合——这称为与不爱者会合是苦。
Tattha katamo piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātī vā sālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo – ayaṃ vuccati piyehi vippayogo dukkho.
于此,什么是与所爱者别离是苦?于此,凡某人有那些可喜、可爱、合意的色、声、香、味、触,或凡某人有那些欲求利益者、欲求利益者、欲求安乐者、欲求安稳者——母亲或父亲或兄弟或姊妹或朋友或同僚或亲族或血亲,与他们的不结合、不会合、不和合、不混合——这称为与所爱者别离是苦。
Tattha katamaṃ yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ sattānaṃ evaṃ icchā uppajjati – ‘‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’’ti. Na kho panetaṃ icchāya pattabbaṃ – idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ sattānaṃ…pe… byādhidhammānaṃ sattānaṃ… maraṇadhammānaṃ sattānaṃ… sokaparidevadukkhadomanassupāyāsadhammānaṃ sattānaṃ evaṃ icchā uppajjati – ‘‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyu’’nti. Na kho panetaṃ icchāya pattabbaṃ – idampi yampicchaṃ na labhati tampi dukkhaṃ.
于此,什么是「所求不得也是苦」?具生法的众生生起这样的欲求:「啊,愿我们不具生法,愿生不来到我们!」然而这不能以欲求而得到——这也是所求不得也是苦。具老法的众生……具病法的众生……具死法的众生……具愁、悲、苦、忧、恼法的众生生起这样的欲求:「啊,愿我们不具愁、悲、苦、忧、恼法,愿愁、悲、苦、忧、恼不来到我们!」然而这不能以欲求而得到——这也是所求不得也是苦。
Tattha katame saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, , vedanupādānakkhandho saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ime vuccanti saṅkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati dukkhaṃ ariyasaccaṃ.
于此,什么是「简而言之,五取蕴是苦」?即是:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴——这些被称为简而言之,五取蕴是苦。这被称为苦圣谛。
§34
Tattha katamaṃ dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā , sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke piyarūpaṃ sātarūpaṃ…pe… dhammā loke… cakkhuviññāṇaṃ loke…pe… manoviññāṇaṃ loke… cakkhusamphasso loke…pe… manosamphasso loke… cakkhusamphassajā vedanā loke…pe… manosamphassajā vedanā loke… rūpasaññā loke…pe… dhammasaññā loke… rūpasañcetanā loke…pe… dhammasañcetanā loke… rūpataṇhā loke…pe… dhammataṇhā loke… rūpavitakko loke…pe… dhammavitakko loke… rūpavicāro loke…pe… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati dukkhasamudayaṃ ariyasaccaṃ.
于此,什么是苦集圣谛?这渴爱是再生的、与喜和贪俱行的、于处处而喜乐的,即是:欲爱、有爱、无有爱。然而这渴爱在哪里生起时生起,在哪里安住时安住?凡世间有可爱的形色、可意的形色,这渴爱在此生起时生起,在此安住时安住。什么是世间可爱的形色、可意的形色?眼在世间是可爱的形色、可意的形色,这渴爱在此生起时生起,在此安住时安住。耳在世间……鼻在世间……舌在世间……身在世间……意在世间是可爱的形色、可意的形色,这渴爱在此生起时生起,在此安住时安住。诸色在世间是可爱的形色、可意的形色,这渴爱在此生起时生起,在此安住时安住。诸声在世间是可爱的形色、可意的形色……诸法在世间……眼识在世间……意识在世间……眼触在世间……意触在世间……眼触所生受在世间……意触所生受在世间……色想在世间……法想在世间……色思在世间……法思在世间……色爱在世间……法爱在世间……色寻在世间……法寻在世间……色伺在世间……法伺在世间是可爱的形色、可意的形色,这渴爱在此生起时生起,在此安住时安住。这被称为苦集圣谛。
§35
Tattha katamaṃ dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, sā kho panesā taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuloke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati…pe… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati dukkhanirodhaṃ ariyasaccaṃ.
于此,什么是苦灭圣谛?就是那渴爱的无余离贪、灭、舍弃、弃舍、解脱、无执着。然而这渴爱在哪里被断时被断,在哪里被灭时被灭?凡世间有可爱的形色、可意的形色,这渴爱在此被断时被断,在此被灭时被灭。什么是世间可爱的形色、可意的形色?眼在世间是可爱的形色、可意的形色,这渴爱在此被断时被断,在此被灭时被灭……法伺在世间是可爱的形色、可意的形色,这渴爱在此被断时被断,在此被灭时被灭。这被称为苦灭圣谛。
§36
Tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Tattha katamā sammādiṭṭhi? Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ – ayaṃ vuccati sammādiṭṭhi.
于此,什么是导至苦灭之道圣谛?就是这八支圣道,即是:正见、正思惟、正语、正业、正命、正精进、正念、正定。于此,什么是正见?于苦之智,于苦集之智,于苦灭之智,于导至苦灭之道之智——这被称为正见。
Tattha katamo sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ayaṃ vuccati sammāsaṅkappo.
于此,什么是正思惟?出离思惟、无嗔思惟、无害思惟——这被称为正思惟。
Tattha katamā sammāvācā? Musāvādā veramaṇī , pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ vuccati sammāvācā.
于此,什么是正语?离妄语、离两舌、离粗恶语、离杂秽语——这被称为正语。
Tattha katamo sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī – ayaṃ vuccati sammākammanto.
于此,什么是正业?离杀生、离不与取、离欲邪行——这被称为正业。
Tattha katamo sammāājīvo? Idha ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti – ayaṃ vuccati sammāājīvo.
于此,什么是正命?于此,圣弟子舍断邪命,以正命营生——这称为正命。
Tattha katamo sammāvāyāmo? Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya …pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati – ayaṃ vuccati sammāvāyāmo.
于此,什么是正精进?于此,比库为了未生起的诸恶不善法不生起,生起欲,努力,发起精进,策励心,勤奋;为了已生起的诸恶不善法断除……为了未生起的诸善法生起……为了已生起的诸善法住立、不忘失、增长、广大、修习、圆满,生起欲,努力,发起精进,策励心,勤奋——这称为正精进。
Tattha katamā sammāsati? Idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ – ayaṃ vuccati sammāsati.
于此,什么是正念?于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧。于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧——这称为正念。
Tattha katamo sammāsamādhi? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati sammāsamādhi. Idaṃ vuccati dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudayaṃ ariyasaccaṃ, idaṃ dukkhanirodhaṃ ariyasaccaṃ, idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ. Evaṃ sotāvadhāne paññā sutamaye ñāṇaṃ.
于此,什么是正定?于此,比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,证得初禅而住。寻伺寂止,内净,心一境性,无寻、无伺,定生喜乐,证得第二禅而住。喜的离去与住于舍,有念、正知,以身受乐,正如诸圣者所说的「舍、具念、乐住」,证得第三禅而住。乐的舍断与苦的舍断,先前喜忧已灭没,不苦不乐,舍念清净,证得第四禅而住。这称为正定。这称为导至苦灭之道圣谛。以知的意义为智,以了知的意义为慧。因此说——「这是苦圣谛,这是苦集圣谛,这是苦灭圣谛,这是导至苦灭之道圣谛」,耳的倾注,了知那个的慧是闻所成智。如此,耳的倾注的慧是闻所成智。
Sutamayañāṇaniddeso paṭhamo. · 闻所成智分别 第一
2. Sīlamayañāṇaniddeso2. 戒所成智分别
§37
Kathaṃ sutvāna saṃvare paññā sīlamaye ñāṇaṃ? Pañca sīlāni – pariyantapārisuddhisīlaṃ, apariyantapārisuddhisīlaṃ, paripuṇṇapārisuddhisīlaṃ, aparāmaṭṭhapārisuddhisīlaṃ, paṭippassaddhipārisuddhisīlanti.
如何听闻后防护的慧是戒所成智?五种戒——有限清净戒、无限清净戒、圆满清净戒、无执取清净戒、轻安清净戒。
Tattha katamaṃ pariyantapārisuddhisīlaṃ? Anupasampannānaṃ pariyantasikkhāpadānaṃ – idaṃ pariyantapārisuddhisīlaṃ. Katamaṃ apariyantapārisuddhisīlaṃ? Upasampannānaṃ apariyantasikkhāpadānaṃ – idaṃ apariyantapārisuddhisīlaṃ. Katamaṃ paripuṇṇapārisuddhisīlaṃ? Puthujjanakalyāṇakānaṃ kusaladhamme yuttānaṃ sekkhapariyante paripūrakārīnaṃ kāye ca jīvite ca anapekkhānaṃ pariccattajīvitānaṃ – idaṃ paripuṇṇapārisuddhisīlaṃ. Katamaṃ aparāmaṭṭhapārisuddhisīlaṃ? Sattannaṃ sekkhānaṃ – idaṃ aparāmaṭṭhapārisuddhisīlaṃ. Katamaṃ paṭippassaddhipārisuddhisīlaṃ? Tathāgatasāvakānaṃ khīṇāsavānaṃ paccekabuddhānaṃ tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ – idaṃ paṭippassaddhipārisuddhisīlaṃ.
于此,什么是有限清净戒?未受具足者的有限学处——这是有限清净戒。什么是无限清净戒?已受具足者的无限学处——这是无限清净戒。什么是圆满清净戒?善良凡夫、与诸善法相应者、在有学的边际圆满实行者、对身与命无所顾惜者、舍弃生命者的——这是圆满清净戒。什么是无执取清净戒?七种有学者的——这是无执取清净戒。什么是轻安清净戒?如来的弟子、诸漏已尽者、诸辟支佛、诸如来、诸阿拉汉、诸正等正觉者的——这是轻安清净戒。
§38
Atthi sīlaṃ pariyantaṃ, atthi sīlaṃ apariyantaṃ. Tattha katamaṃ taṃ sīlaṃ pariyantaṃ? Atthi sīlaṃ lābhapariyantaṃ, atthi sīlaṃ yasapariyantaṃ, atthi sīlaṃ ñātipariyantaṃ, atthi sīlaṃ aṅgapariyantaṃ, atthi sīlaṃ jīvitapariyantaṃ.
有戒是有限的,有戒是无限的。于此,什么是那有限的戒?有戒以利养为限,有戒以名誉为限,有戒以亲属为限,有戒以肢体为限,有戒以生命为限。
Katamaṃ taṃ sīlaṃ lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ lābhapariyantaṃ. Katamaṃ taṃ sīlaṃ yasapariyantaṃ? Idhekacco yasahetu yasapaccayā yasakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ yasapariyantaṃ. Katamaṃ taṃ sīlaṃ ñātipariyantaṃ? Idhekacco ñātihetu ñātipaccayā ñātikāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ ñātipariyantaṃ. Katamaṃ taṃ sīlaṃ aṅgapariyantaṃ? Idhekacco aṅgahetu aṅgapaccayā aṅgakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ aṅgapariyantaṃ. Katamaṃ taṃ sīlaṃ jīvitapariyantaṃ? Idhekacco jīvitahetu jīvitapaccayā jīvitakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ jīvitapariyantaṃ. Evarūpāni sīlāni khaṇḍāni chiddāni sabalāni kammāsāni na bhujissāni na viññuppasatthāni parāmaṭṭhāni asamādhisaṃvattanikāni na avippaṭisāravatthukāni na pāmojjavatthukāni na pītivatthukāni na passaddhivatthukāni na sukhavatthukāni na samādhivatthukāni na yathābhūtañāṇadassanavatthukāni na ekantanibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti – idaṃ taṃ sīlaṃ pariyantaṃ.
什么是那以利养为限的戒?于此,某人因利养之故、以利养为缘、以利养为因,违犯如所受持的学处——这是那以利养为限的戒。什么是那以名誉为限的戒?于此,某人因名誉之故、以名誉为缘、以名誉为因,违犯如所受持的学处——这是那以名誉为限的戒。什么是那以亲属为限的戒?于此,某人因亲属之故、以亲属为缘、以亲属为因,违犯如所受持的学处——这是那以亲属为限的戒。什么是那以肢体为限的戒?于此,某人因肢体之故、以肢体为缘、以肢体为因,违犯如所受持的学处——这是那以肢体为限的戒。什么是那以生命为限的戒?于此,某人因生命之故、以生命为缘、以生命为因,违犯如所受持的学处——这是那以生命为限的戒。如此这些戒是破损的、有孔的、有斑点的、有杂色的、不自由的、不为智者所赞叹的、被执取的、不导向于定的、不是无后悔之因的、不是欢悦之因的、不是喜之因的、不是轻安之因的、不是乐之因的、不是定之因的、不是如实智见之因的、不导向于一向厌离、离贪、灭、寂止、证智、正觉、涅槃的——这是那有限的戒。
Katamaṃ taṃ sīlaṃ apariyantaṃ? Atthi sīlaṃ na lābhapariyantaṃ , atthi sīlaṃ na yasapariyantaṃ, atthi sīlaṃ na ñātipariyantaṃ, atthi sīlaṃ na aṅgapariyantaṃ, atthi sīlaṃ na jīvitapariyantaṃ.
什么是那无边际的戒?有戒不以利养为边际,有戒不以名誉为边际,有戒不以亲属为边际,有戒不以肢体为边际,有戒不以生命为边际。
Katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na lābhapariyantaṃ. Katamaṃ taṃ sīlaṃ na yasapariyantaṃ? Idhekacco yasahetu yasapaccayā yasakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti , kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na yasapariyantaṃ. Katamaṃ taṃ sīlaṃ na ñātipariyantaṃ? Idhekacco ñātihetu ñātipaccayā ñātikāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na ñātipariyantaṃ. Katamaṃ taṃ sīlaṃ na aṅgapariyantaṃ? Idhekacco aṅgahetu aṅgapaccayā aṅgakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na aṅgapariyantaṃ. Katamaṃ taṃ sīlaṃ na jīvitapariyantaṃ? Idhekacco jīvitahetu jīvitapaccayā jīvitakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na jīvitapariyantaṃ. Evarūpāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni avippaṭisāravatthukāni pāmojjavatthukāni pītivatthukāni passaddhivatthukāni sukhavatthukāni samādhivatthukāni yathābhūtañāṇadassanavatthukāni ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti – idaṃ taṃ sīlaṃ apariyantaṃ.
什么是那不以利养为边际的戒?这里,某人因利养之故、以利养为缘、以利养为因,对于如所受持的学处之违犯,连心也不生起,何况他会违犯!这是那不以利养为边际的戒。什么是那不以名誉为边际的戒?这里,某人因名誉之故、以名誉为缘、以名誉为因,对于如所受持的学处之违犯,连心也不生起,何况他会违犯!这是那不以名誉为边际的戒。什么是那不以亲属为边际的戒?这里,某人因亲属之故、以亲属为缘、以亲属为因,对于如所受持的学处之违犯,连心也不生起,何况他会违犯!这是那不以亲属为边际的戒。什么是那不以肢体为边际的戒?这里,某人因肢体之故、以肢体为缘、以肢体为因,对于如所受持的学处之违犯,连心也不生起,何况他会违犯!这是那不以肢体为边际的戒。什么是那不以生命为边际的戒?这里,某人因生命之故、以生命为缘、以生命为因,对于如所受持的学处之违犯,连心也不生起,何况他会违犯!这是那不以生命为边际的戒。如此之诸戒,无缺、无隙、无斑、无杂、自在、智者所赞叹、无所执取、导向定、无后悔之因、欢悦之因、喜之因、轻安之因、乐之因、定之因、如实智见之因,导向一向厌离、离贪、灭、寂止、证智、正觉、涅槃——这是那无边际的戒。
§39
Kiṃ sīlaṃ? Kati sīlāni? Kiṃ samuṭṭhānaṃ sīlaṃ? Kati dhammasamodhānaṃ sīlaṃ?
什么是戒?有多少戒?什么是戒的生起?戒有多少法的集合?
nti cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. ti tīṇi sīlāni – kusalasīlaṃ, akusalasīlaṃ, abyākatasīlaṃ.nti kusalacittasamuṭṭhānaṃ kusalasīlaṃ , akusalacittasamuṭṭhānaṃ akusalasīlaṃ, abyākatacittasamuṭṭhānaṃ abyākatasīlaṃ. nti saṃvarasamodhānaṃ sīlaṃ, avītikkamasamodhānaṃ sīlaṃ, tathābhāve jātacetanāsamodhānaṃ sīlaṃ.
思是戒,心所是戒,律仪是戒,不违犯是戒。有三种戒——善戒、不善戒、无记戒。善心生起的是善戒,不善心生起的是不善戒,无记心生起的是无记戒。戒是律仪的集合,戒是不违犯的集合,戒是如此状态中所生思的集合。
§40
Pāṇātipātaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Adinnādānaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Kāmesumicchācāraṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Musāvādaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Pisuṇaṃ vācaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Pharusaṃ vācaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Samphappalāpaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ . Abhijjhaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Byāpādaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Micchādiṭṭhiṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ.
对于杀生,以律仪之义是戒,以不违犯之义是戒。对于不与取,以律仪之义是戒,以不违犯之义是戒。对于欲邪行,以律仪之义是戒,以不违犯之义是戒。对于妄语,以律仪之义是戒,以不违犯之义是戒。对于两舌,以律仪之义是戒,以不违犯之义是戒。对于粗恶语,以律仪之义是戒,以不违犯之义是戒。对于杂秽语,以律仪之义是戒,以不违犯之义是戒。对于贪欲,以律仪之义是戒,以不违犯之义是戒。对于嗔恨,以律仪之义是戒,以不违犯之义是戒。对于邪见,以律仪之义是戒,以不违犯之义是戒。
§41
Nekkhammena kāmacchandaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Abyāpādena byāpādaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Ālokasaññāya thinamiddhaṃ…pe… avikkhepaṭṭhena uddhaccaṃ… dhammavavatthānena vicikicchaṃ… ñāṇena avijjaṃ… pāmojjena aratiṃ….
以出离对于欲欲,以律仪之义是戒,以不违犯之义是戒。以无嗔对于嗔恨,以律仪之义是戒,以不违犯之义是戒。以光明想对于昏沉睡眠……以不散乱之义对于掉举……以法的简择对于疑……以智对于无明……以欢悦对于不乐……
Paṭhamena jhānena nīvaraṇe…pe… dutiyena jhānena vitakkavicāre… tatiyena jhānena pītiṃ… catutthena jhānena sukhadukkhaṃ… ākāsānañcāyatanasamāpattiyā rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ.
以初禅对于诸盖……以第二禅对于寻伺……以第三禅对于喜……以第四禅对于苦乐……以空无边处定对于色想、有对想、种种想……以识无边处定对于空无边处想……以无所有处定对于识无边处想……以非想非非想处定对于无所有处想。
Aniccānupassanāya niccasaññaṃ…pe… dukkhānupassanāya sukhasaññaṃ… anattā anupassanāya attasaññaṃ… nibbidānupassanāya nandiṃ… virāgānupassanāya rāgaṃ… nirodhā anupassanāya samudayaṃ… paṭinissaggānupassanāya ādānaṃ… khayānupassanāya ghanasaññaṃ… vayānupassanāya āyūhanaṃ.. vipariṇāmānupassanāya dhuvasaññaṃ… animittānupassanāya nimittaṃ…. appaṇihitānupassanāya paṇidhiṃ… suññatānupassanāya abhinivesaṃ… adhipaññādhammavipassanāya sārādānābhinivesaṃ… yathābhūtañāṇadassanena sammohābhinivesaṃ… ādīnavānupassanāya ālayābhinivesaṃ… paṭisaṅkhānupassanāya appaṭisaṅkhaṃ… vivaṭṭanānupassanāya saññogābhinivesaṃ….
以无常随观对于常想……以苦随观对于乐想……以无我随观对于我想……以厌离随观对于欢喜……以离贪随观对于贪……以灭随观对于集……以舍遣随观对于执取……以尽随观对于厚想……以衰灭随观对于积集……以变易随观对于坚固想……以无相随观对于相……以无愿随观对于愿……以空随观对于执着……以增上慧法观对于执取实质的执着……以如实智见对于痴迷的执着……以过患随观对于贪着的执着……以审察随观对于不审察……以还灭随观对于结缚的执着……
Sotāpattimaggena diṭṭhekaṭṭhe kilese…pe… sakadāgāmimaggena oḷārike kilese… anāgāmimaggena aṇusahagate kilese… arahattamaggena sabbakilese saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ.
以入流道,于见一处的诸烦恼……以一来道,于粗的诸烦恼……以不来道,于随行的诸烦恼……以阿拉汉道,于一切烦恼,防护义为戒,不违越义为戒。
Pañca sīlāni – pāṇātipātassa pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti, āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.
五戒——离杀生的舍断为戒,离为戒,思为戒,防护为戒,不违越为戒。如此诸戒导向心的无后悔,导向欢悦,导向喜,导向轻安,导向乐,导向习行,导向修习,导向多作,导向庄严,导向资具,导向眷属,导向圆满,导向一向厌离、离贪、灭、寂止、证智、正觉、涅槃。
Evarūpānaṃ sīlānaṃ saṃvarapārisuddhi adhisīlaṃ, saṃvarapārisuddhiyā ṭhitaṃ cittaṃ na vikkhepaṃ gacchati, avikkhepapārisuddhi adhicittaṃ saṃvarapārisuddhiṃ sammā passati, avikkhepapārisuddhiṃ sammā passati. Dassanapārisuddhi adhipaññā. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā . Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā.
如此诸戒的防护清净为增上戒,依防护清净而住立的心不去散乱,无散乱清净为增上心,正见防护清净,正见无散乱清净。见清净为增上慧。于此中,凡防护义者,此为增上戒学。于此中,凡无散乱义者,此为增上心学。于此中,凡见义者,此为增上慧学。
Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto sikkhati, satiṃ upaṭṭhapento sikkhati, cittaṃ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto sikkhati, pahātabbaṃ pajahanto sikkhati, sacchikātabbaṃ sacchikaronto sikkhati, bhāvetabbaṃ bhāvento sikkhati.
作意此三学而学,了知而学,见而学,省察而学,策励心而学,以信胜解而学,策励精进而学,现起念而学,等持心而学,以慧了知而学,证知应证知而学,遍知应遍知而学,舍断应舍断而学,作证应作证而学,修习应修习而学。
Pañca sīlāni – adinnādānassa…pe… kāmesumicchācārassa… musāvādassa… pisuṇāya vācāya… pharusāya vācāya… samphappalāpassa… abhijjhāya… byāpādassa… micchādiṭṭhiyā… bhāvetabbaṃ bhāvento sikkhanti.
五戒——不与取的……欲邪行的……妄语的……两舌的……粗恶语的……杂秽语的……贪的……嗔恨的……邪见的……修习应修习而学。
Nekkhammena kāmacchandassa…pe… abyāpādena byāpādassa… ālokasaññāya thinamiddhassa… avikkhepena uddhaccassa… … dhammavavatthānena vicikicchāya… ñāṇena avijjāya… pāmojjena aratiyā… bhāvetabbaṃ bhāvento sikkhati.
以出离于欲欲……以无嗔于嗔恨……以光明想于昏沉睡眠……以无散乱于掉举……以法决定于疑……以智于无明……以欢悦于不乐……修习应修习而学。
Paṭhamena jhānena nīvaraṇānaṃ…pe… dutiyena jhānena vitakkavicārānaṃ… tatiyena jhānena pītiyā… catutthena jhānena sukhadukkhānaṃ… ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya… bhāvetabbaṃ bhāvento sikkhati.
以初禅于诸盖……以第二禅于寻伺……以第三禅于喜……以第四禅于苦乐……以空无边处等至于色想、有对想、种种想……以识无边处等至于空无边处想……以无所有处等至于识无边处想……以非想非非想处等至于无所有处想……修习应修习而学。
Aniccānupassanāya niccasaññāya…pe… dukkhānupassanāya sukhasaññāya… anattānupassanāya attasaññāya… nibbidānupassanāya nandiyā… virāgānupassanāya rāgassa… nirodhānupassanāya samudayassa… paṭinissaggānupassanāya ādānassa… khayānupassanāya ghanasaññāya… vayānupassanāya āyūhanassa… vipariṇāmānupassanāya dhuvasaññāya… animittānupassanāya nimittassa… appaṇihitānupassanāya paṇidhiyā… suññatānupassanāya abhinivesassa… adhipaññādhammavipassanāya sārāgābhinivesassa… yathābhūtañāṇadassanena sammohābhinivesassa… ādīnavānupassanāya ālayābhinivesassa… paṭisaṅkhānupassanāya appaṭisaṅkhāya… vivaṭṭanānupassanāya saññogābhinivesassa bhāvetabbaṃ bhāvento sikkhati.
以无常随观于常想……以苦随观于乐想……以无我随观于我想……以厌离随观于欢喜……以离贪随观于贪……以灭随观于集……以舍遣随观于执取……以尽随观于厚想……以灭随观于积集……以变易随观于坚固想……以无相随观于相……以无愿随观于愿……以空随观于执着……以增上慧法观于有贪执着……以如实智见于愚痴执着……以过患随观于爱着执着……以审察随观于不审察……以还灭随观于结缚执着,修习应修习而学。
Sotāpattimaggena diṭṭhekaṭṭhānaṃ kilesānaṃ…pe… sakadāgāmimaggena oḷārikānaṃ kilesānaṃ… anāgāmimaggena anusahagatānaṃ kilesānaṃ… arahattamaggena sabbakilesānaṃ pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti, āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.
以入流道断见一处的诸烦恼……以一来道断粗的诸烦恼……以不来道断随眠的诸烦恼……以阿拉汉道断一切烦恼,此为戒,离戒,思戒,律仪戒,不违越戒。如此诸戒导向心的无后悔,导向欣悦,导向喜,导向轻安,导向乐,导向修习,导向修习,导向多修习,导向庄严,导向资具,导向眷属,导向圆满,导向一向厌离、离贪、灭、寂止、证智、正觉、涅槃。
§42
Evarūpānaṃ sīlānaṃ saṃvarapārisuddhi adhisīlaṃ. Saṃvarapārisuddhiyā ṭhitaṃ cittaṃ avikkhepaṃ gacchati, avikkhepapārisuddhi adhicittaṃ. Saṃvarapārisuddhiṃ sammā passati, avikkhepapārisuddhiṃ sammā passati. Dassanapārisuddhi adhipaññā. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto sikkhati, satiṃ upaṭṭhapento sikkhati, cittaṃ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto sikkhati pahātabbaṃ pajahanto sikkhati, sacchikātabbaṃ sacchikaronto sikkhati, bhāvetabbaṃ bhāvento sikkhati. Taṃ ñātaṭṭhena ñāṇaṃ pajānanaṭṭhena paññā. Tena vuccati – ‘‘sutvāna saṃvare paññā sīlamaye ñāṇaṃ’’.
如此诸戒的律仪清净为增上戒。依律仪清净而住立的心达到不散乱,不散乱清净为增上心。正见律仪清净,正见不散乱清净。见清净为增上慧。于此的律仪义,此为增上戒学。于此的不散乱义,此为增上心学。于此的见义,此为增上慧学。作意此三学而学,了知而学,见而学,省察而学,确立心而学,以信胜解而学,策励精进而学,现起念而学,等持心而学,以慧了知而学,证知应证知而学,遍知应遍知而学,断应断而学,作证应作证而学,修习应修习而学。彼以知义为智,以了知义为慧。因此说:「闻已于律仪的慧,为戒中的智」。
Sīlamayañāṇaniddeso dutiyo. · 戒所成智分别 第二
3. Samādhibhāvanāmayañāṇaniddeso3. 定修习所成智分别
§43
Kathaṃ saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ? Eko samādhi – cittassa ekaggatā. Dve samādhī – lokiyo samādhi, lokuttaro samādhi. Tayo samādhī – savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi. Cattāro samādhī – hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. Pañca samādhī – pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇānimittaṃ .
如何律仪已于等持的慧,为定修习中的智?一种定——心的一境性。二种定——世间定、出世间定。三种定——有寻有伺定、无寻唯伺定、无寻无伺定。四种定——退分定、住分定、胜分定、抉择分定。五种定——喜遍满、乐遍满、心遍满、光明遍满、省察相。
Cha samādhī – buddhānussativasena cittassa ekaggatā avikkhepo samādhi, dhammānussativasena cittassa ekaggatā avikkhepo samādhi, saṅghānussativasena cittassa ekaggatā avikkhepo samādhi, sīlānussativasena cittassa ekaggatā avikkhepo samādhi, cāgānussativasena cittassa ekaggatā avikkhepo samādhi, devatānussativasena cittassa ekaggatā avikkhepo samādhi. Satta samādhī – samādhikusalatā, samādhissa samāpattikusalatā, samādhissa ṭhitikusalatā, samādhissa vuṭṭhānakusalatā , samādhissa kallatākusalatā , samādhissa gocarakusalatā, samādhissa abhinīhārakusalatā. Aṭṭha samādhī – pathavīkasiṇavasena cittassa ekaggatā avikkhepo samādhi, āpokasiṇavasena…pe… tejokasiṇavasena… vāyokasiṇavasena… nīlakasiṇavasena… pītakasiṇavasena… lohitakasiṇavasena… odātakasiṇavasena cittassa ekaggatā avikkhepo samādhi. Nava samādhī – rūpāvacaro samādhi atthi hīno, atthi majjhomo, atthi paṇīto; arūpāvacaro samādhi atthi hīno, atthi majjhomo, atthi paṇīto; suññato samādhi, animitto samādhi, appaṇihito samādhi. Dasa samādhī – uddhumātakasaññāvasena cittassa ekaggatā avikkhepo samādhi, vinīlakasaññāvasena…pe… vipubbakasaññāvasena… vicchiddakasaññāvasena… vikkhāyitakasaññāvasena… vikkhittakasaññāvasena… hatavikkhittakasaññāvasena… lohitakasaññāvasena… puḷavakasaññāvasena … aṭṭhikasaññāvasena cittassa ekaggatā avikkhepo samādhi. Ime pañcapaññāsa samādhi.
六种定——依佛随念的心的一境性、不散乱为定,依法随念的心的一境性、不散乱为定,依僧随念的心的一境性、不散乱为定,依戒随念的心的一境性、不散乱为定,依舍随念的心的一境性、不散乱为定,依天随念的心的一境性、不散乱为定。七种定——定的善巧、定的入定善巧、定的住定善巧、定的出定善巧、定的适合善巧、定的行境善巧、定的决意善巧。八种定——依地遍的心的一境性、不散乱为定,依水遍……依火遍……依风遍……依青遍……依黄遍……依赤遍……依白遍的心的一境性、不散乱为定。九种定——色界定有下、有中、有上;无色界定有下、有中、有上;空定、无相定、无愿定。十种定——依膨胀想的心的一境性、不散乱为定,依青瘀想……依脓烂想……依断坏想……依食残想……依散乱想……依斩斫离散想……依血涂想……依虫聚想……依骨想的心的一境性、不散乱为定。此五十五种定。
§44
Api ca, pañcavīsati samādhissa samādhiṭṭhā – pariggahaṭṭhena samādhi, parivāraṭṭhena samādhi, paripūraṭṭhena samādhi, ekaggaṭṭhena samādhi, avikkhepaṭṭhena samādhi, avisāraṭṭhena samādhi, anāvilaṭṭhena samādhi, aniñjanaṭṭhena samādhi, vimuttaṭṭhena samādhi, ekattupaṭṭhānavasena cittassa ṭhitattā samādhi, samaṃ esatīti samādhi, visamaṃ nesatīti samādhi, samaṃ esitattā samādhi, visamaṃ nesitattā samādhi, samaṃ ādiyatīti samādhi, visamaṃ nādiyatīti samādhi, samaṃ ādinnattā samādhi, visamaṃ anādinnattā samādhi, samaṃ paṭipajjatīti samādhi, visamaṃ nappaṭipajjatīti samādhi, samaṃ paṭipannattā samādhi, visamaṃ nappaṭipannattā samādhi, samaṃ jhāyatīti samādhi, visamaṃ jhāpetīti samādhi, samaṃ jhātattā samādhi, visamaṃ jhāpitattā samādhi, samo ca hito ca sukho cāti samādhi. Ime pañcavīsati samādhissa samādhiṭṭhā. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ’’.
又,二十五种定的定义——以摄取义为定,以眷属义为定,以圆满义为定,以一境义为定,以不散乱义为定,以不散漫义为定,以不浊义为定,以不动义为定,以解脱义为定,依一所缘现起的心的住立性为定,平等地寻求故为定,不寻求不平等故为定,平等地寻求性为定,不寻求不平等性为定,平等地取故为定,不取不平等故为定,平等地已取性为定,不平等地未取性为定,平等地行道故为定,不行不平等道故为定,平等地已行道性为定,不平等地未行道性为定,平等地禅那故为定,使不平等禅那故为定,平等地已禅那性为定,不平等地已使禅那性为定,平等且有益且乐故为定。此二十五种定的定义。彼以知义为智,以了知义为慧。因此说:「律仪已于等持的慧,为定修习中的智」。
Samādhibhāvanāmayañāṇaniddeso tatiyo. · 定修习所成智分别 第三
4. Dhammaṭṭhitiñāṇaniddeso4. 法住智分别
§45
Kathaṃ paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ? Avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.
如何于缘的把握的慧,为法住智?无明为诸行的生起义、转起义、相义、积集义、结合义、障碍义、集义、因义、缘义。以此九行相,无明为缘,诸行为缘所生。此二法为缘所生——于缘的把握的慧为法住智。过去时……未来时,无明为诸行的生起义、转起义、相义、积集义、结合义、障碍义、集义、因义、缘义。以此九行相,无明为缘,诸行为缘所生。此二法为缘所生——于缘的把握的慧为法住智。
Saṅkhārā viññāṇassa…pe… viññāṇaṃ nāmarūpassa… nāmarūpaṃ saḷāyatanassa… saḷāyatanaṃ phassassa… phasso vedanāya… vedanā taṇhāya… taṇhā upādānassa… upādānaṃ bhavassa… bhavo jātiyā… jāti jarāmaraṇassa uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti jarāmaraṇassa uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.
诸行为识……识为名色……名色为六处……六处为触……触为受……受为渴爱……渴爱为取……取为有……有为生……生为老死的生起义、转起义、相义、积集义、结合义、障碍义、集义、因义、缘义。以此九行相,生为缘,老死为缘所生。此二法为缘所生——于缘的把握的慧为法住智。过去时……未来时,生为老死的生起义、转起义、相义、积集义、结合义、障碍义、集义、因义、缘义。以此九行相,生为缘,老死为缘所生。此二法为缘所生——于缘的把握的慧为法住智。
§46
Avijjā hetu, saṅkhārā hetusamuppannā. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā hetu, saṅkhārā hetusamuppannā. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.
无明为因,诸行为因所生。此二法为因所生——于缘的把握的慧为法住智。过去时……未来时,无明为因,诸行为因所生。此二法为因所生——于缘的把握的慧为法住智。
Saṅkhārā hetu, viññāṇaṃ hetusamuppannaṃ…pe… viññāṇaṃ hetu, nāmarūpaṃ hetusamuppannaṃ… nāmarūpaṃ hetu, saḷāyatanaṃ hetusamuppannaṃ… saḷāyatanaṃ hetu, phasso hetusamuppanno… phasso hetu, vedanā hetusamuppannā… vedanā hetu, taṇhā hetusamuppannā… taṇhā hetu, upādānaṃ hetusamuppannaṃ… upādānaṃ hetu, bhavo hetusamuppanno… bhavo hetu, jāti hetusamuppannā… jāti hetu, jarāmaraṇaṃ hetusamuppannaṃ. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti hetu, jarāmaraṇaṃ hetusamuppannaṃ. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.
行是因,识是因所生……识是因,名色是因所生……名色是因,六处是因所生……六处是因,触是因所生……触是因,受是因所生……受是因,渴爱是因所生……渴爱是因,取是因所生……取是因,有是因所生……有是因,生是因所生……生是因,老死是因所生。此二法是因所生——于缘之把握的慧是法住智。过去时……未来时,生是因,老死是因所生。此二法是因所生——于缘之把握的慧是法住智。
Avijjā paṭiccā, saṅkhārā paṭiccasamuppannā. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā paṭiccā, saṅkhārā paṭiccasamuppannā. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.
缘无明,行是缘所生。此二法是缘所生——于缘之把握的慧是法住智。过去时……未来时,缘无明,行是缘所生。此二法是缘所生——于缘之把握的慧是法住智。
Saṅkhārā paṭiccā, viññāṇaṃ paṭiccasamuppannaṃ…pe… viññāṇaṃ paṭiccā, nāmarūpaṃ paṭiccasamuppannaṃ… nāmarūpaṃ paṭiccā, saḷāyatanaṃ paṭiccasamuppannaṃ… saḷāyatanaṃ paṭiccā, phasso paṭiccasamuppanno… phasso paṭiccā, vedanā paṭiccasamuppannā… vedanā paṭiccā, taṇhā paṭiccasamuppannā… taṇhā paṭiccā, upādānaṃ paṭiccasamuppannaṃ… upādānaṃ paṭiccā, bhavo paṭiccasamuppanno… bhavo paṭiccā, jāti paṭiccasamuppannā… jāti paṭiccā, jarāmaraṇaṃ paṭiccasamuppannaṃ. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti paṭiccā, jarāmaraṇaṃ paṭiccasamuppannaṃ. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.
缘行,识是缘所生……缘识,名色是缘所生……缘名色,六处是缘所生……缘六处,触是缘所生……缘触,受是缘所生……缘受,渴爱是缘所生……缘渴爱,取是缘所生……缘取,有是缘所生……缘有,生是缘所生……缘生,老死是缘所生。此二法是缘所生——于缘之把握的慧是法住智。过去时……未来时,缘生,老死是缘所生。此二法是缘所生——于缘之把握的慧是法住智。
Avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ . Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.
无明是缘,行是缘所生。此二法是缘所生——于缘之把握的慧是法住智。过去时……未来时,无明是缘,行是缘所生。此二法是缘所生——于缘之把握的慧是法住智。
Saṅkhārā paccayā, viññāṇaṃ paccayasamuppannaṃ…pe… viññāṇaṃ paccayo, nāmarūpaṃ paccayasamuppannaṃ… nāmarūpaṃ paccayo, saḷāyatanaṃ paccayasamuppannaṃ… saḷāyatanaṃ paccayo, phasso paccayasamuppanno… phasso paccayo, vedanā paccayasamuppannā… vedanā paccayo, taṇhā paccayasamuppannā… taṇhā paccayo, upādānaṃ paccayasamuppannaṃ… upādānaṃ paccayo, bhavo paccayasamuppanno… bhavo paccayo, jāti paccayasamuppannā… jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.
行是缘,识是缘所生……识是缘,名色是缘所生……名色是缘,六处是缘所生……六处是缘,触是缘所生……触是缘,受是缘所生……受是缘,渴爱是缘所生……渴爱是缘,取是缘所生……取是缘,有是缘所生……有是缘,生是缘所生……生是缘,老死是缘所生。此二法是缘所生——于缘之把握的慧是法住智。过去时……未来时,生是缘,老死是缘所生。此二法是缘所生——于缘之把握的慧是法住智。
§47
Purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo. Ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā. Idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā. Ime pañca dhammā idhupapattibhavasmiṃ purekatassa kammassa paccayā. Idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā upagamanaṃ upādānaṃ, cetanā bhavo. Ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā. Āyatiṃ paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā. Ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā. Itime catusaṅkhepe tayo addhe tisandhiṃ vīsatiyā ākārehi paṭiccasamuppādaṃ jānāti passati aññāti paṭivijjhati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ’’.
在过去业有中,痴是无明,造作是行,喜乐是渴爱,接近是取,思是有。此五法在过去业有中是此处结生的诸缘。此处结生是识,入胎是名色,净色是处,所触是触,所受是受。此五法在此生有中是先前所作业的诸缘。此处由于诸处的成熟,痴是无明,造作是行,喜乐是渴爱,接近是取,思是有。此五法在此业有中是未来结生的诸缘。未来结生是识,入胎是名色,净色是处,所触是触,所受是受。此五法在未来生有中是此处所作业的诸缘。如此以四摄、三时、三结、二十行相而知、见、了知、通达缘起。彼以知的意义是智,以了知的意义是慧。因此说——「于缘之把握的慧是法住智」。
Dhammaṭṭhitiñāṇaniddeso catuttho. · 法住智分别 第四
5. Sammasanañāṇaniddeso5. 思惟智分别
§48
Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ?
如何对过去、未来、现在诸法摄略后确定的慧是思惟智?
Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.
凡任何色,过去、未来、现在的,内的或外的,粗的或细的,劣的或胜的,远的或近的,一切色,从无常确定是一种思惟,从苦确定是一种思惟,从无我确定是一种思惟。
Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.
任何受……(中略)……任何想……任何诸行……任何识,过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,一切识,以无常而确定是一种思惟,以苦而确定是一种思惟,以无我而确定是一种思惟。
Cakkhuṃ…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.
眼……(中略)……老死,过去、未来、现在,以无常而确定是一种思惟,以苦而确定是一种思惟,以无我而确定是一种思惟。
Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanā…pe… saññā…pe… saṅkhārā…pe… viññāṇaṃ…pe… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.
色,过去、未来、现在,以坏灭之义是无常,以怖畏之义是苦,以无实质之义是无我,如此简略地确定中是慧,在思惟中是智。受……(中略)……想……(中略)……诸行……(中略)……识……(中略)……眼……(中略)……老死,过去、未来、现在,以坏灭之义是无常,以怖畏之义是苦,以无实质之义是无我,如此简略地确定中是慧,在思惟中是智。
Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.
色,过去、未来、现在,是无常、有为、缘起、灭法、坏法、离贪法、灭法,如此简略地确定中是慧,在思惟中是智。受……(中略)……想……诸行……识……眼……(中略)……老死,过去、未来、现在,是无常、有为、缘起、灭法、坏法、离贪法、灭法,如此简略地确定中是慧,在思惟中是智。
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, asati…pe… upādānapaccayā bhavo, asati…pe… taṇhāpaccayā upādānaṃ, asati…pe… vedanāpaccayā taṇhā, asati…pe… phassapaccayā vedanā, asati…pe… saḷāyatanapaccayā phasso, asati…pe… nāmarūpapaccayā saḷāyatanaṃ, asati…pe… viññāṇapaccayā nāmarūpaṃ, asati…pe… saṅkhārapaccayā viññāṇaṃ, asati…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. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ’’.
以生为缘有老死,生不存在则无老死,如此简略地确定中是慧,在思惟中是智。过去时……未来时,以生为缘有老死,生不存在则无老死,如此简略地确定中是慧,在思惟中是智。以有为缘有生,不存在……(中略)……以取为缘有有,不存在……(中略)……以渴爱为缘有取,不存在……(中略)……以受为缘有渴爱,不存在……(中略)……以触为缘有受,不存在……(中略)……以六处为缘有触,不存在……(中略)……以名色为缘有六处,不存在……(中略)……以识为缘有名色,不存在……(中略)……以行为缘有识,不存在……(中略)……以无明为缘有诸行,无明不存在则无诸行,如此简略地确定中是慧,在思惟中是智。过去时……未来时,以无明为缘有诸行,无明不存在则无诸行,如此简略地确定中是慧,在思惟中是智。那个,以了知之义是智,以遍知之义是慧。因此说——「过去、未来、现在诸法简略地确定中是慧,在思惟中是智」。
Sammasanañāṇaniddeso pañcamo. · 思惟智分别 第五
6. Udayabbayañāṇaniddeso6. 生灭智分别
§49
Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ. Jātā vedanā…pe… jātā saññā… jātā saṅkhārā… jātaṃ viññāṇaṃ… jātaṃ cakkhu…pe… jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ.
如何现在诸法的变易随观中是慧,在生灭随观中是智?已生的色是现在,其生起相是生,变易相是灭,随观是智。已生的受……(中略)……已生的想……已生的诸行……已生的识……已生的眼……(中略)……已生的有是现在,其生起相是生,变易相是灭,随观是智。
§50
Pañcannaṃ khandhānaṃ udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Pañcannaṃ khandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passati, vayaṃ passanto pañcavīsati lakkhaṇāni passati ; udayabbayaṃ passanto paññāsa lakkhaṇāni passati.
见五蕴之生者见多少相?见灭者见多少相?见生灭者见多少相?见五蕴之生者见二十五相,见灭者见二十五相,见生灭者见五十相。
Rūpakkhandhassa udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Vedanākkhandhassa…pe… saññākkhandhassa…pe… saṅkhārakkhandhassa…pe… viññāṇakkhandhassa udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Rūpakkhandhassa udayaṃ passanto pañca lakkhaṇāni passati, vayaṃ passanto pañca lakkhaṇāni passati; udayabbayaṃ passanto dasa lakkhaṇāni passati. Vedanākkhandhassa…pe… saññākkhandhassa… saṅkhārakkhandhassa… viññāṇakkhandhassa udayaṃ passanto pañca lakkhaṇāni passati, vayaṃ passanto pañca lakkhaṇāni passati; udayabbayaṃ passanto dasa lakkhaṇāni passati.
见色蕴之生者见多少相?见灭者见多少相?见生灭者见多少相?受蕴……(中略)……想蕴……(中略)……行蕴……(中略)……识蕴,见生者见多少相?见灭者见多少相?见生灭者见多少相?见色蕴之生者见五相,见灭者见五相,见生灭者见十相。受蕴……(中略)……想蕴……行蕴……识蕴,见生者见五相,见灭者见五相,见生灭者见十相。
Rūpakkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Taṇhāsamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Kammasamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Āhārasamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.
见色蕴之生时,见哪五种相?「无明集故色集」——以缘集之义见色蕴之生。「渴爱集故色集」——以缘集之义见色蕴之生。「业集故色集」——以缘集之义见色蕴之生。「食集故色集」——以缘集之义见色蕴之生。见生起相时,亦见色蕴之生。见色蕴之生时,见这五种相。
Vayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Taṇhānirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Kammanirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Āhāranirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati . Vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati. Rūpakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṃ passanto imāni dasa lakkhaṇāni passati.
见灭时,见哪五种相?「无明灭故色灭」——以缘灭之义见色蕴之灭。「渴爱灭故色灭」——以缘灭之义见色蕴之灭。「业灭故色灭」——以缘灭之义见色蕴之灭。「食灭故色灭」——以缘灭之义见色蕴之灭。见变易相时,亦见色蕴之灭。见色蕴之灭时,见这五种相。见生灭时,见这十种相。
Vedanākkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Taṇhāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Kammasamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Phassasamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. Vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.
见受蕴之生时,见哪五种相?「无明集故受集」——以缘集之义见受蕴之生。「渴爱集故受集」——以缘集之义见受蕴之生。「业集故受集」——以缘集之义见受蕴之生。「触集故受集」——以缘集之义见受蕴之生。见生起相时,亦见受蕴之生。见受蕴之生时,见这五种相。
Vayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Taṇhānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Kammanirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Phassanirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati. Vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṃ passanto imāni dasa lakkhaṇāni passati.
见灭时,见哪五种相?「无明灭故受灭」——以缘灭之义见受蕴之灭。「渴爱灭故受灭」——以缘灭之义见受蕴之灭。「业灭故受灭」——以缘灭之义见受蕴之灭。「触灭故受灭」——以缘灭之义见受蕴之灭。见变易相时,亦见受蕴之灭。见受蕴之灭时,见这五种相。见生灭时,见这十种相。
Saññākkhandhassa…pe… saṅkhārakkhandhassa…pe… viññāṇakkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā viññāṇasamudayoti – paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Taṇhāsamudayā viññāṇasamudayotipaccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Kammasamudayā viññāṇasamudayoti – paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Nāmarūpasamudayā viññāṇasamudayoti – paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi viññāṇakkhandhassa udayaṃ passati. Viññāṇakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.
想蕴……(中略)……行蕴……(中略)……见识蕴之生时,见哪五种相?「无明集故识集」——以缘集之义见识蕴之生。「渴爱集故识集」——以缘集之义见识蕴之生。「业集故识集」——以缘集之义见识蕴之生。「名色集故识集」——以缘集之义见识蕴之生。见生起相时,亦见识蕴之生。见识蕴之生时,见这五种相。
Vayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Taṇhānirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Kammanirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Nāmarūpanirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi viññāṇakkhandhassa vayaṃ passati. Viññāṇakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṃ passanto imāni dasa lakkhaṇāni passati.
见灭时,见哪五种相?「无明灭故识灭」——以缘灭之义见识蕴之灭。「渴爱灭故识灭」——以缘灭之义见识蕴之灭。「业灭故识灭」——以缘灭之义见识蕴之灭。「名色灭故识灭」——以缘灭之义见识蕴之灭。见变易相时,亦见识蕴之灭。见识蕴之灭时,见这五种相。见生灭时,见这十种相。
Pañcannaṃ khandhānaṃ udayaṃ passanto imāni pañcavīsati lakkhaṇāni passati, vayaṃ passanto imāni pañcavīsati lakkhaṇāni passati, udayabbayaṃ passanto imāni paññāsa lakkhaṇāni passati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ’’. Rūpakkhandho āhārasamudayo . Vedanā, saññā, saṅkhārā – tayo khandhā phassasamudayā. Viññāṇakkhandho nāmarūpasamudayo.
见五蕴之生时,见这二十五种相;见灭时,见这二十五种相;见生灭时,见这五十种相。以了知之义为智,以通晓之义为慧。因此说:「于现在诸法之变易随观为慧,于生灭随观为智」。色蕴以食为集。受、想、行——三蕴以触为集。识蕴以名色为集。
Udayabbayañāṇaniddeso chaṭṭho. · 生灭智分别 第六
7. Bhaṅgānupassanāñāṇaniddeso7. 坏随观智分别
§51
Kathaṃ ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ? Rūpārammaṇatā cittaṃ uppajjitvā bhijjati. Taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati. Anupassatīti, 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.
如何省察所缘而于坏灭随观为慧,于观为智?以色为所缘之心生起后破灭。省察该所缘而随观该心之坏灭。随观,如何随观?随观为无常,非常。随观为苦,非乐。随观为无我,非我。厌离,不欢喜;离贪,不染著。令灭,不令集。舍遣,不执取。
§52
Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ pajahati. Anattato anupassanto attasaññaṃ pajahati. Nibbindanto nandiṃ pajahati. Virajjanto rāgaṃ pajahati. Nirodhento samudayaṃ pajahati. Paṭinissajjanto ādānaṃ pajahati.
随观无常者,舍断常想。随观苦者,舍断乐想。随观无我者,舍断我想。厌离者,舍断欢喜。离贪者,舍断贪。令灭者,舍断集。舍遣者,舍断执取。
Vedanārammaṇatā…pe… saññārammaṇatā… saṅkhārārammaṇatā… viññāṇārammaṇatā… cakkhu…pe… jarāmaraṇārammaṇatā cittaṃ uppajjitvā bhijjati. Taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati. Anupassatīti, 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.
以受为所缘……以想为所缘……以行为所缘……以识为所缘……以眼……乃至……以老死为所缘的心生起后破灭。他省察那所缘,随观那心的破灭。随观,如何随观?随观无常,非常。随观苦,非乐。随观无我,非我。厌离,不欢喜。离贪,不染着。令灭,不集起。舍遣,不执取。
Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ pajahati. Anattato anupassanto attasaññaṃ pajahati. Nibbindanto nandiṃ pajahati. Virajjanto rāgaṃ pajahati. Nirodhento samudayaṃ pajahati. Paṭinissajjanto ādānaṃ pajahati.
随观无常者,舍断常想。随观苦者,舍断乐想。随观无我者,舍断我想。厌离者,舍断欢喜。离贪者,舍断贪。令灭者,舍断集。舍遣者,舍断执取。
Vatthusaṅkamanā ceva, paññāya ca vivaṭṭanā;
基础的转移,以及慧的转起;
Āvajjanā balañceva, paṭisaṅkhā vipassanā.
作意与力,省察是观。
Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;
省察所缘,以及随观破灭;
Suññato ca upaṭṭhānaṃ, adhipaññā vipassanā.
空的现起,是上慧观。
Kusalo tīsu anupassanāsu, catasso ca vipassanāsu;
于三种随观善巧,以及于四种观;
Tayo upaṭṭhāne kusalatā, nānādiṭṭhīsu na kampatīti.
于三种现起善巧,于种种见不动摇。
Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ’’.
以知的意义为智,以了知的意义为慧。因此说——「于所缘思惟,于坏灭随观为慧,于观为智」。
Bhaṅgānupassanāñāṇaniddeso sattamo. · 坏随观智分别 第七
8. Ādīnavañāṇaniddeso8. 过患智分别
§53
Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? Uppādo bhayanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ bhayanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Nimittaṃ bhayanti…pe… āyūhanā bhayanti…pe… 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.
如何于怖畏现起为慧,于过患为智?生起是怖畏——于怖畏现起为慧,于过患为智。转起是怖畏——于怖畏现起为慧,于过患为智。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——于怖畏现起为慧,于过患为智。
Anuppādo khemanti – santipade ñāṇaṃ. Appavattaṃ khemanti – santipade ñāṇaṃ…pe… anupāyāso khemanti – santipade ñāṇaṃ.
不生起是安稳——于寂静处为智。不转起是安稳——于寂静处为智……无恼是安稳——于寂静处为智。
Uppādo bhayaṃ, anuppādo khemanti – santipade ñāṇaṃ. Pavattaṃ bhayaṃ, appavattaṃ khemanti – santipade ñāṇaṃ…pe… upāyāso bhayaṃ, anupāyāso khemanti – santipade ñāṇaṃ.
生起是怖畏,不生起是安稳——于寂静处为智。转起是怖畏,不转起是安稳——于寂静处为智……恼是怖畏,无恼是安稳——于寂静处为智。
Uppādo dukkhanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ dukkhanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ…pe… upāyāso dukkhanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.
生起是苦——于怖畏现起为慧,于过患为智。转起是苦——于怖畏现起为慧,于过患为智……恼是苦——于怖畏现起为慧,于过患为智。
Anuppādo sukhanti – santipade ñāṇaṃ. Appavattaṃ sukhanti – santipade ñāṇaṃ…pe… anupāyāso sukhanti – santipade ñāṇaṃ.
不生起是乐——于寂静处为智。不转起是乐——于寂静处为智……无恼是乐——于寂静处为智。
Uppādo dukkhaṃ, anuppādo sukhanti – santipade ñāṇaṃ. Pavattaṃ dukkhaṃ, appavattaṃ sukhanti – santipade ñāṇaṃ…pe… upāyāso dukkhaṃ, anupāyāso sukhanti – santipade ñāṇaṃ.
生起是苦,不生起是乐——于寂静处为智。转起是苦,不转起是乐——于寂静处为智……恼是苦,无恼是乐——于寂静处为智。
Uppādo sāmisanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ sāmisanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ…pe… upāyāso sāmisanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.
「生是有食」——在怖畏现起处的慧是过患智。「转起是有食」——在怖畏现起处的慧是过患智……「恼害是有食」——在怖畏现起处的慧是过患智。
Anuppādo nirāmisanti – santipade ñāṇaṃ. Appavattaṃ nirāmisanti – santipade ñāṇaṃ…pe… anupāyāso nirāmisanti – santipade ñāṇaṃ.
「不生是无食」——寂静足处智。「不转起是无食」——寂静足处智……「不恼害是无食」——寂静足处智。
Uppādo sāmisaṃ, anuppādo nirāmisanti – santipade ñāṇaṃ. Pavattaṃ sāmisaṃ, appavattaṃ nirāmisanti – santipade ñāṇaṃ…pe… upāyāso sāmisaṃ, anupāyāso nirāmisanti – santipade ñāṇaṃ.
「生是有食,不生是无食」——寂静足处智。「转起是有食,不转起是无食」——寂静足处智……「恼害是有食,不恼害是无食」——寂静足处智。
Uppādo saṅkhārāti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ saṅkhārāti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ…pe… upāyāso saṅkhārāti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.
「生是诸行」——在怖畏现起处的慧是过患智。「转起是诸行」——在怖畏现起处的慧是过患智……「恼害是诸行」——在怖畏现起处的慧是过患智。
Anuppādo nibbānanti – santipade ñāṇaṃ. Appavattaṃ nibbānanti – santipade ñāṇaṃ…pe… anupāyāso nibbānanti – santipade ñāṇaṃ.
「不生是涅槃」——寂静足处智。「不转起是涅槃」——寂静足处智……「不恼害是涅槃」——寂静足处智。
Uppādo saṅkhārā, anuppādo nibbānanti – santipade ñāṇaṃ. Pavattaṃ saṅkhārā, appavattaṃ nibbānanti – santipade ñāṇaṃ…pe… upāyāso saṅkhārā, anupāyāso nibbānanti – santipade ñāṇaṃ.
「生是诸行,不生是涅槃」——寂静足处智。「转起是诸行,不转起是涅槃」——寂静足处智……「恼害是诸行,不恼害是涅槃」——寂静足处智。
Uppādañca pavattañca, nimittaṃ dukkhanti passati;
「见生与转起,是苦之相;
Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave idaṃ.
积集与结生,此是过患智。」
Anuppādaṃ appavattaṃ, animittaṃ sukhanti ca;
不生、不转起、无相与乐;
Anāyūhanaṃ appaṭisandhiṃ, ñāṇaṃ santipade idaṃ.
不造作、不再结生,此智在寂静处。
Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyati;
此于过患之智,生于五处;
Pañcaṭhāne santipade, dasa ñāṇe pajānāti;
于五处之寂静处,于十智了知;
Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatīti.
于二智之善巧,于诸异见中不动摇。
Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ’’.
彼以所知之义为智,以了知之义为慧。因此说——「于怖畏现起之慧是于过患之智」。
Ādīnavañāṇaniddeso aṭṭhamo. · 过患智分别 第八
9. Saṅkhārupekkhāñāṇaniddeso9. 行舍智分别
§54
Kathaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ? Uppādaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, pavattaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, nimittaṃ muñcitukamyatā…pe… āyūhanaṃ muñcitukamyatā… paṭisandhiṃ muñcitukamyatā… gatiṃ muñcitukamyatā… nibbattiṃ muñcitukamyatā… upapattiṃ muñcitukamyatā… jātiṃ muñcitukamyatā… jaraṃ muñcitukamyatā… byādhiṃ muñcitukamyatā… maraṇaṃ muñcitukamyatā… sokaṃ muñcitukamyatā… paridevaṃ muñcitukamyatā…pe… upāyāsaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.
如何欲脱离之省察安住之慧是于诸行舍之智?欲脱离生之省察安住之慧是于诸行舍之智,欲脱离转起之省察安住之慧是于诸行舍之智,欲脱离相……欲脱离造作……欲脱离再结生……欲脱离趣……欲脱离出生……欲脱离再生……欲脱离生……欲脱离老……欲脱离病……欲脱离死……欲脱离愁……欲脱离悲……欲脱离恼之省察安住之慧是于诸行舍之智。
Uppādo dukkhanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ dukkhanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso dukkhanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.
「生是苦」——欲脱离之省察安住之慧是于诸行舍之智。「转起是苦」——欲脱离之省察安住之慧是于诸行舍之智……「恼是苦」——欲脱离之省察安住之慧是于诸行舍之智。
Uppādo bhayanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ bhayanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso bhayanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.
「生起是怖畏」——安住于省察欲解脱的慧,是诸行舍智。「转起是怖畏」——安住于省察欲解脱的慧,是诸行舍智……(中略)……「悲哀是怖畏」——安住于省察欲解脱的慧,是诸行舍智。
Uppādo sāmisanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ sāmisanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso sāmisanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.
「生起是有食」——安住于省察欲解脱的慧,是诸行舍智。「转起是有食」——安住于省察欲解脱的慧,是诸行舍智……(中略)……「悲哀是有食」——安住于省察欲解脱的慧,是诸行舍智。
Uppādo saṅkhārāti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ saṅkhārāti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso saṅkhārāti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.
「生起是诸行」——安住于省察欲解脱的慧,是诸行舍智。「转起是诸行」——安住于省察欲解脱的慧,是诸行舍智……(中略)……「悲哀是诸行」——安住于省察欲解脱的慧,是诸行舍智。
Uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā. Ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā. Pavattaṃ saṅkhārā…pe… nimittaṃ saṅkhārā… āyūhanā saṅkhārā… paṭisandhi saṅkhārā… gati saṅkhārā… nibbatti saṅkhārā… upapatti saṅkhārā… jāti saṅkhārā… jarā saṅkhārā… byādhi saṅkhārā… maraṇaṃ saṅkhārā… soko saṅkhārā… paridevo saṅkhārā…pe… upāyāso saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā. Ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā.
生起是诸行,他对那些行舍置——这是诸行舍。凡是诸行与凡是舍,这两者都是诸行,他对那些行舍置——这是诸行舍。转起是诸行……(中略)……相是诸行……造作是诸行……结生是诸行……趣是诸行……出生是诸行……生是诸行……生是诸行……老是诸行……病是诸行……死是诸行……愁是诸行……悲是诸行……(中略)……悲哀是诸行,他对那些行舍置——这是诸行舍。凡是诸行与凡是舍,这两者都是诸行,他对那些行舍置——这是诸行舍。
§55
Katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Aṭṭhahākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Puthujjanassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Sekkhassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Vītarāgassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Puthujjanassa dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Sekkhassa tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Vītarāgassa tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti.
以多少行相,心倾向于诸行舍?以八行相,心倾向于诸行舍。以多少行相,凡夫的心倾向于诸行舍?以多少行相,有学的心倾向于诸行舍?以多少行相,离贪者的心倾向于诸行舍?以二行相,凡夫的心倾向于诸行舍。以三行相,有学的心倾向于诸行舍。以三行相,离贪者的心倾向于诸行舍。
Puthujjanassa katamehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Puthujjano saṅkhārupekkhaṃ abhinandati vā vipassati vā. Puthujjanassa imehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Sekkhassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Sekkho saṅkhārupekkhaṃ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati. Sekkhassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Vītarāgassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Vītarāgo saṅkhārupekkhaṃ vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. Vītarāgassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti.
以哪二行相,凡夫的心倾向于诸行舍?凡夫或欢喜诸行舍,或观诸行舍。以这二行相,凡夫的心倾向于诸行舍。以哪三行相,有学的心倾向于诸行舍?有学或欢喜诸行舍,或观诸行舍,或省察而证入果定。以这三行相,有学的心倾向于诸行舍。以哪三行相,离贪者的心倾向于诸行舍?离贪者或观诸行舍,或省察而证入果定,或舍置彼而以空住、无相住或无愿住而住。以这三行相,离贪者的心倾向于诸行舍。
§56
Kathaṃ puthujjanassa ca sekkhassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti? Puthujjanassa saṅkhārupekkhaṃ abhinandato cittaṃ kilissati, bhāvanāya paripantho hoti, paṭivedhassa antarāyo hoti, āyatiṃ paṭisandhiyā paccayo hoti. Sekkhassapi saṅkhārupekkhaṃ abhinandato cittaṃ kilissati, bhāvanāya paripantho hoti, uttaripaṭivedhassa antarāyo hoti, āyatiṃ paṭisandhiyā paccayo hoti. Evaṃ puthujjanassa ca sekkhassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti abhinandaṭṭhena.
如何凡夫与有学对诸行舍的心倾向成为一致?凡夫欢喜诸行舍时,心被染污,成为修习的障碍,成为通达的障碍,成为未来结生的缘。有学欢喜诸行舍时,心也被染污,成为修习的障碍,成为更上通达的障碍,成为未来结生的缘。如此,凡夫与有学对诸行舍的心倾向,以欢喜之义成为一致。
Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti? Puthujjano saṅkhārupekkhaṃ aniccatopi dukkhatopi anattatopi vipassati. Sekkhopi saṅkhārupekkhaṃ aniccatopi dukkhatopi anattatopi vipassati. Vītarāgopi saṅkhārupekkhaṃ aniccatopi dukkhatopi anattatopi vipassati. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti anupassanaṭṭhena.
如何凡夫、有学与离贪者对诸行舍的心倾向成为一致?凡夫观诸行舍为无常、为苦、为无我。有学也观诸行舍为无常、为苦、为无我。离贪者也观诸行舍为无常、为苦、为无我。如此,凡夫、有学与离贪者对诸行舍的心倾向,以随观之义成为一致。
Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjanassa saṅkhārupekkhā kusalā hoti. Sekkhassapi saṅkhārupekkhā kusalā hoti. Vītarāgassa saṅkhārupekkhā abyākatā hoti. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti kusalābyākataṭṭhena.
如何凡夫、有学与离贪者的行舍心之倾向有差别?凡夫的行舍是善的。有学的行舍也是善的。离贪者的行舍是无记的。如此,凡夫、有学与离贪者的行舍心之倾向,以善与无记之义有差别。
Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjanassa saṅkhārupekkhā kiñcikāle suviditā hoti, kiñcikāle na suviditā hoti. Sekkhassapi saṅkhārupekkhā kiñcikāle suviditā hoti, kiñcikāle na suviditā hoti. Vītarāgassa saṅkhārupekkhā accantaṃ suviditā hoti. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti viditaṭṭhena ca aviditaṭṭhena ca.
如何凡夫、有学与离贪者的行舍心之倾向有差别?凡夫的行舍,某时是善了知的,某时是不善了知的。有学的行舍,某时是善了知的,某时是不善了知的。离贪者的行舍是完全善了知的。如此,凡夫、有学与离贪者的行舍心之倾向,以了知之义与不了知之义有差别。
Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjano saṅkhārupekkhaṃ atittattā vipassati. Sekkhopi saṅkhārupekkhaṃ atittattā vipassati. Vītarāgo saṅkhārupekkhaṃ tittattā vipassati. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti tittaṭṭhena ca atittaṭṭhena ca.
如何凡夫、有学与离贪者的行舍心之倾向有差别?凡夫因不满足而观行舍。有学也因不满足而观行舍。离贪者因满足而观行舍。如此,凡夫、有学与离贪者的行舍心之倾向,以满足之义与不满足之义有差别。
Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjano saṅkhārupekkhaṃ tiṇṇaṃ saṃyojanānaṃ pahānāya sotāpattimaggaṃ paṭilābhatthāya vipassati. Sekkho saṅkhārupekkhaṃ tiṇṇaṃ saññojanānaṃ pahīnattā uttaripaṭilābhatthāya vipassati. Vītarāgo saṅkhārupekkhaṃ sabbakilesānaṃ pahīnattā diṭṭhadhammasukhavihāratthāya vipassati. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti pahīnaṭṭhena ca appahīnaṭṭhena ca.
如何凡夫、有学与离贪者的行舍心之倾向有差别?凡夫为了断除三结、为了获得入流道而观行舍。有学因已断除三结、为了获得更上而观行舍。离贪者因已断除一切烦恼、为了现法乐住而观行舍。如此,凡夫、有学与离贪者的行舍心之倾向,以已断之义与未断之义有差别。
Kathaṃ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Sekkho saṅkhārupekkhaṃ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati. Vītarāgo saṅkhārupekkhaṃ vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. Evaṃ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti vihārasamāpattaṭṭhena.
如何有学与离贪者的行舍心之倾向有差别?有学或欢喜行舍,或观行舍,或省察而证入果定。离贪者或观行舍,或省察而证入果定,或对其保持舍,以空住、无相住或无愿住而住。如此,有学与离贪者的行舍心之倾向,以住与等至之义有差别。
§57
Kati saṅkhārupekkhā samathavasena uppajjanti? Kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti. Dasa saṅkhārupekkhā vipassanāvasena uppajjanti.
多少行舍依止之力而生起?多少行舍依观之力而生起?八种行舍依止之力而生起。十种行舍依观之力而生起。
Katamā aṭṭha saṅkhārupekkhā samathavasena uppajjanti? Paṭhamaṃ jhānaṃ paṭilābhatthāya nīvaraṇe paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Dutiyaṃ jhānaṃ paṭilābhatthāya vitakkavicāre paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Tatiyaṃ jhānaṃ paṭilābhatthāya pītiṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ . Catutthaṃ jhānaṃ paṭilābhatthāya sukhadukkhe paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Viññāṇañcāyatanasamāpattiṃ paṭilābhatthāya ākāsānañcāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Ākiñcaññāyatanasamāpattiṃ paṭilābhatthāya viññāṇañcāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya ākiñcaññāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Imā aṭṭha saṅkhārupekkhā samathavasena uppajjanti.
哪八种行舍依止之力而生起?为了获得初禅那,对诸盖省察而安住之慧,是诸行舍中之智。为了获得第二禅那,对寻与伺省察而安住之慧,是诸行舍中之智。为了获得第三禅那,对喜省察而安住之慧,是诸行舍中之智。为了获得第四禅那,对乐与苦省察而安住之慧,是诸行舍中之智。为了获得空无边处等至,对色想、有对想、种种想省察而安住之慧,是诸行舍中之智。为了获得识无边处等至,对空无边处想省察而安住之慧,是诸行舍中之智。为了获得无所有处等至,对识无边处想省察而安住之慧,是诸行舍中之智。为了获得非想非非想处等至,对无所有处想省察而安住之慧,是诸行舍中之智。这八种行舍依止之力而生起。
Katamā dasa saṅkhārupekkhā vipassanāvasena uppajjanti? Sotāpattimaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Sakadāgāmimaggaṃ paṭilābhatthāya…pe… sakadāgāmiphalasamāpattatthāya…pe… anāgāmimaggaṃ paṭilābhatthāya…pe… anāgāmiphalasamāpattatthāya …pe… arahattamaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Arahattaphalasamāpattatthāya…pe… suññatavihārasamāpattatthāya…pe… animittavihārasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Imā dasa saṅkhārupekkhā vipassanāvasena uppajjanti.
哪十种行舍依观之力而生起?为了获得入流道,对生起、转起、相、造作、结生、趣、出生、投生、生、老、病、死、愁、悲、苦恼省察而安住之慧,是诸行舍中之智。为了证入流果等至,对生起、转起、相、造作、结生……省察而安住之慧,是诸行舍中之智。为了获得一来道……为了证一来果等至……为了获得不来道……为了证不来果等至……为了获得阿拉汉道,对生起、转起、相、造作、结生、趣、出生、投生、生、老、病、死、愁、悲、苦恼省察而安住之慧,是诸行舍中之智。为了证阿拉汉果等至……为了证空住等至……为了证无相住等至,对生起、转起、相、造作、结生……省察而安住之慧,是诸行舍中之智。这十种行舍依观之力而生起。
§58
Kati saṅkhārupekkhā kusalā, kati akusalā, kati abyākatā? Pannarasa saṅkhārupekkhā kusalā, tisso saṅkhārupekkhā abyākatā. Natthi saṅkhārupekkhā akusalā.
有多少行舍智是善的,有多少是不善的,有多少是无记的?十五种行舍智是善的,三种行舍智是无记的。没有行舍智是不善的。
Paṭisaṅkhāsantiṭṭhanā paññā, aṭṭha cittassa gocarā;
审察而住立之慧,是心的八种行境;
Puthujjanassa dve honti, tayo sekkhassa gocarā;
凡夫有二种,有学者有三种行境;
Tayo ca vītarāgassa, yehi cittaṃ vivaṭṭati.
离贪者有三种,以此心得转起。
Aṭṭha samādhissa paccayā, dasa ñāṇassa gocarā;
定有八种缘,智有十种行境;
Aṭṭhārasa saṅkhārupekkhā, tiṇṇaṃ vimokkhāna paccayā.
十八种行舍智,是三解脱的缘。
Ime aṭṭhārasākārā, paññā yassa pariccitā;
对于这十八种行相,其慧已遍知者;
Kusalo saṅkhārupekkhāsu, nānādiṭṭhīsu na kampatīti.
善巧于诸行舍智,于种种见中不动摇。
Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ’’.
以知的意义为智,以了知的意义为慧。因此说:「于诸行舍智中,欲解脱的审察与安立之慧为慧,智为智。」
Saṅkhārupekkhāñāṇaniddeso navamo. · 行舍智分别 第九
10. Gotrabhuñāṇaniddeso10. 种姓智分别
§59
Kathaṃ bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ? Uppādaṃ abhibhuyyatīti – gotrabhu. Pavattaṃ abhibhuyyatīti – gotrabhu. Nimittaṃ abhibhuyyatīti – gotrabhu. Āyūhanaṃ abhibhuyyatīti – gotrabhu. Paṭisandhiṃ abhibhuyyatīti – gotrabhu. Gatiṃ abhibhuyyatīti – gotrabhu. Nibbattiṃ abhibhuyyatīti – gotrabhu. Upapattiṃ abhibhuyyatīti – gotrabhu. Jātiṃ abhibhuyyatīti – gotrabhu. Jaraṃ abhibhuyyatīti – gotrabhu. Byādhiṃ abhibhuyyatīti – gotrabhu. Maraṇaṃ abhibhuyyatīti – gotrabhu. Sokaṃ abhibhuyyatīti – gotrabhu. Paridevaṃ abhibhuyyatīti – gotrabhu. Upāyāsaṃ abhibhuyyatīti – gotrabhu. Bahiddhā saṅkhāranimittaṃ abhibhuyyatīti – gotrabhu. Anuppādaṃ pakkhandatīti – gotrabhu. Appavattaṃ pakkhandatīti – gotrabhu…pe… nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.
如何于外出起与转离中,慧为种姓智?超越生起者为种姓;超越转起者为种姓;超越相者为种姓;超越造作者为种姓;超越结生者为种姓;超越趣者为种姓;超越再生者为种姓;超越投生者为种姓;超越生者为种姓;超越老者为种姓;超越病者为种姓;超越死者为种姓;超越愁者为种姓;超越悲者为种姓;超越恼者为种姓;超越外诸行相者为种姓。跃入不生者为种姓;跃入不转起者为种姓……跃入灭、涅槃者为种姓。
Uppādaṃ abhibhuyyitvā anuppādaṃ pakkhandatīti – gotrabhu. Pavattaṃ abhibhuyyitvā appavattaṃ pakkhandatīti – gotrabhu. Nimittaṃ abhibhuyyitvā animittaṃ pakkhandatīti – gotrabhu …pe… bahiddhā saṅkhāranimittaṃ abhibhuyyitvā nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.
超越生起而跃入不生者为种姓;超越转起而跃入不转起者为种姓;超越相而跃入无相者为种姓……超越外诸行相而跃入灭、涅槃者为种姓。
Uppādā vuṭṭhātīti – gotrabhu. Pavattā vuṭṭhātīti – gotrabhu. Nimittā vuṭṭhātīti – gotrabhu. Āyūhanā vuṭṭhātīti – gotrabhu. Paṭisandhiyā vuṭṭhātīti – gotrabhu. Gatiyā vuṭṭhātīti – gotrabhu. Nibbattiyā vuṭṭhātīti – gotrabhu. Upapattiyā vuṭṭhātīti – gotrabhu. Jātiyā vuṭṭhātīti – gotrabhu. Jarāya vuṭṭhātīti – gotrabhu. Byādhimhā vuṭṭhātīti – gotrabhu. Maraṇā vuṭṭhātīti – gotrabhu. Sokā vuṭṭhātīti – gotrabhu. Paridevā vuṭṭhātīti – gotrabhu. Upāyāsā vuṭṭhātīti – gotrabhu. Bahiddhā saṅkhāranimittā vuṭṭhātīti – gotrabhu. Anuppādaṃ pakkhandatīti – gotrabhu. Appavattaṃ pakkhandatīti – gotrabhu…pe… nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.
从生起出起者为种姓;从转起出起者为种姓;从相出起者为种姓;从造作出起者为种姓;从结生出起者为种姓;从趣出起者为种姓;从再生出起者为种姓;从投生出起者为种姓;从生出起者为种姓;从老出起者为种姓;从病出起者为种姓;从死出起者为种姓;从愁出起者为种姓;从悲出起者为种姓;从恼出起者为种姓;从外诸行相出起者为种姓。跃入不生者为种姓;跃入不转起者为种姓……跃入灭、涅槃者为种姓。
Uppādā vuṭṭhahitvā anuppādaṃ pakkhandatīti – gotrabhu. Pavattā vuṭṭhahitvā appavattaṃ pakkhandatīti – gotrabhu. Nimittā vuṭṭhahitvā animittaṃ pakkhandatīti – gotrabhu. Āyūhanā vuṭṭhahitvā anāyūhanaṃ pakkhandatīti – gotrabhu. Paṭisandhiyā vuṭṭhahitvā appaṭisandhiṃ pakkhandatīti – gotrabhu. Gatiyā vuṭṭhahitvā agatiṃ pakkhandatīti – gotrabhu. Nibbattiyā vuṭṭhahitvā anibbattiṃ pakkhandatīti – gotrabhu. Upapattiyā vuṭṭhahitvā anupapattiṃ pakkhandatīti – gotrabhu. Jātiyā vuṭṭhahitvā ajātiṃ pakkhandatīti – gotrabhu. Jarāya vuṭṭhahitvā ajaraṃ pakkhandatīti – gotrabhu. Byādhimhā vuṭṭhahitvā abyādhiṃ pakkhandatīti – gotrabhu. Maraṇā vuṭṭhahitvā amataṃ pakkhandatīti – gotrabhu. Sokā vuṭṭhahitvā asokaṃ pakkhandatīti – gotrabhu. Paridevā vuṭṭhahitvā aparidevaṃ pakkhandatīti – gotrabhu. Upāyāsā vuṭṭhahitvā anupāyāsaṃ pakkhandatīti – gotrabhu. Bahiddhā saṅkhāranimittā vuṭṭhahitvā nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.
从生起出起而跃入不生者为种姓;从转起出起而跃入不转起者为种姓;从相出起而跃入无相者为种姓;从造作出起而跃入不造作者为种姓;从结生出起而跃入不结生者为种姓;从趣出起而跃入无趣者为种姓;从再生出起而跃入不再生者为种姓;从投生出起而跃入不投生者为种姓;从生出起而跃入不生者为种姓;从老出起而跃入不老者为种姓;从病出起而跃入无病者为种姓;从死出起而跃入不死者为种姓;从愁出起而跃入无愁者为种姓;从悲出起而跃入无悲者为种姓;从恼出起而跃入无恼者为种姓;从外诸行相出起而跃入灭、涅槃者为种姓。
Uppādā vivaṭṭatīti – gotrabhu. Pavattā vivaṭṭatīti – gotrabhu…pe… bahiddhā saṅkhāranimittā vivaṭṭatīti – gotrabhu. Anuppādaṃ pakkhandatīti – gotrabhu. Appavattaṃ pakkhandatīti – gotrabhu…pe… nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.
从生起转离者为种姓;从转起转离者为种姓……从外诸行相转离者为种姓。跃入不生者为种姓;跃入不转起者为种姓……跃入灭、涅槃者为种姓。
Uppādā vivaṭṭitvā anuppādaṃ pakkhandatīti – gotrabhu. Pavattā vivaṭṭitvā appavattaṃ pakkhandatīti – gotrabhu…pe… bahiddhā saṅkhāranimittā vivaṭṭitvā nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.
从生起转离而跃入不生者为种姓;从转起转离而跃入不转起者为种姓……从外诸行相转离而跃入灭、涅槃者为种姓。
§60
Kati gotrabhū dhammā samathavasena uppajjanti? Kati gotrabhū dhammā vipassanāvasena uppajjanti? Aṭṭha gotrabhū dhammā samathavasena uppajjanti. Dasa gotrabhū dhammā vipassanāvasena uppajjanti.
有多少种姓法以止之力生起?有多少种姓法以观之力生起?八种姓法以止之力生起;十种姓法以观之力生起。
Katame aṭṭha gotrabhū dhammā samathavasena uppajjanti? Paṭhamaṃ jhānaṃ paṭilābhatthāya nīvaraṇe abhibhuyyatīti – gotrabhu. Dutiyaṃ jhānaṃ paṭilābhatthāya vitakkavicāre abhibhuyyatīti – gotrabhu. Tatiyaṃ jhānaṃ paṭilābhatthāya pītiṃ abhibhuyyatīti – gotrabhu. Catutthaṃ jhānaṃ paṭilābhatthāya sukhadukkhe abhibhuyyatīti – gotrabhu. Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ abhibhuyyatīti – gotrabhu. Viññāṇañcāyatanasamāpattiṃ paṭilābhatthāya ākāsānañcāyatanasaññaṃ abhibhuyyatīti – gotrabhu. Ākiñcaññāyatanasamāpattiṃ paṭilābhatthāya viññāṇañcāyatanasaññaṃ abhibhuyyatīti – gotrabhu . Nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya ākiñcaññāyatanasaññaṃ abhibhuyyatīti – gotrabhu. Ime aṭṭha gotrabhū dhammā samathavasena uppajjanti.
哪八种种姓法依止的方式生起?为了获得初禅那而制伏诸盖——种姓。为了获得第二禅那而制伏寻与伺——种姓。为了获得第三禅那而制伏喜——种姓。为了获得第四禅那而制伏乐与苦——种姓。为了获得空无边处等至而制伏色想、有对想、种种想——种姓。为了获得识无边处等至而制伏空无边处想——种姓。为了获得无所有处等至而制伏识无边处想——种姓。为了获得非想非非想处等至而制伏无所有处想——种姓。这八种种姓法依止的方式生起。
Katame dasa gotrabhū dhammā vipassanāvasena uppajjanti? Sotāpattimaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti – gotrabhu. Sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… abhibhuyyatīti – gotrabhu. Sakadāgāmimaggaṃ paṭilābhatthāya…pe… sakadāgāmiphalasamāpattatthāya… anāgāmimaggaṃ paṭilābhatthāya… anāgāmiphalasamāpattatthāya… arahattamaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti – gotrabhu. Arahattaphalasamāpattatthāya… suññatavihārasamāpattatthāya… animittavihārasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… abhibhuyyatīti – gotrabhu. Ime dasa gotrabhū dhammā vipassanāvasena uppajjanti.
哪十种种姓法依观的方式生起?为了获得入流道而制伏生起、转起、相、积集、结生、趣、出生、投生、生、老、病、死、愁、悲、苦恼、外在诸行之相——种姓。为了达到入流果等至而制伏生起、转起、相、积集、结生……——种姓。为了获得一来道……为了达到一来果等至……为了获得不来道……为了达到不来果等至……为了获得阿拉汉道而制伏生起、转起、相、积集、结生、趣、出生、投生、生、老、病、死、愁、悲、苦恼、外在诸行之相——种姓。为了达到阿拉汉果等至……为了达到空住等至……为了达到无相住等至而制伏生起、转起、相、积集、结生……——种姓。这十种种姓法依观的方式生起。
Kati gotrabhū dhammā kusalā, kati akusalā, kati abyākatā? Pannarasa gotrabhū dhammā kusalā, tayo gotrabhū dhammā abyākatā. Natthi gotrabhū dhammā akusalāti.
多少种姓法是善的,多少是不善的,多少是无记的?十五种种姓法是善的,三种种姓法是无记的。没有种姓法是不善的。
Sāmisañca nirāmisaṃ, paṇihitañca appaṇihitaṃ;
有食与无食,有愿与无愿;
Saññuttañca visaññuttaṃ, vuṭṭhitañca avuṭṭhitaṃ.
有结与离结,出起与未出起。
Aṭṭha samādhissa paccayā, dasa ñāṇassa gocarā;
八种定的缘,十种智的行境;
Aṭṭhārasa gotrabhū dhammā, tiṇṇaṃ vimokkhāna paccayā.
十八种种姓法,三种解脱的缘。
Ime aṭṭhārasākārā, paññā yassa pariccitā;
这十八种行相,其慧已遍知者;
Kusalo vivaṭṭe vuṭṭhāne, nānādiṭṭhīsu na kampatīti.
善巧于转起与出离,于种种见不动摇。
Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ’’.
以知的意义为智,以了知的意义为慧。因此说——「于外出离转起的慧是种姓智」。
Gotrabhuñāṇaniddeso dasamo. · 种姓智分别 第十
11. Maggañāṇaniddeso11. 道智分别
§61
Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’. Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.
如何两方面出离转起的慧是道的智?在入流道刹那,以见的意义,正见从邪见出离,从随顺彼的诸烦恼与诸蕴出离,于外从一切相出离。因此说——「两方面出离转起的慧是道的智」。以现起的意义,正思惟从邪思惟出离,从随顺彼的诸烦恼与诸蕴出离,于外从一切相出离。因此说——「两方面出离转起的慧是道的智」。
Pariggahaṭṭhena sammāvācā micchāvācāya vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.
以摄受的意义,正语从邪语出离,从随顺彼的诸烦恼与诸蕴出离,于外从一切相出离。因此说——「两方面出离转起的慧是道的智」。
Samuṭṭhānaṭṭhena sammākammanto micchākammantā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.
以等起的意义,正业从邪业出离,从随顺彼的诸烦恼与诸蕴出离,于外从一切相出离。因此说——「两方面出离转起的慧是道的智」。
Vodānaṭṭhena sammāājīvo micchāājīvā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.
以清净的意义,正命从邪命出离,从随顺彼的诸烦恼与诸蕴出离,于外从一切相出离。因此说——「两方面出离转起的慧是道的智」。
Paggahaṭṭhena sammāvāyāmo micchāvāyāmā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.
以策励的意义,正精进从邪精进出离,从随顺彼的诸烦恼与诸蕴出离,于外从一切相出离。因此说——「两方面出离转起的慧是道的智」。
Upaṭṭhānaṭṭhena sammāsati micchāsatiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.
以现起的意义,正念从邪念出离,从随顺彼的诸烦恼与诸蕴出离,于外从一切相出离。因此说——「两方面出离转起的慧是道的智」。
Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.
以不散乱之义的正定从邪定出起,从随从于彼的诸烦恼与诸蕴出起,并从外的一切相出起。因此说——「在两方面的出起与转离中的慧,在道中是智」。
Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi …pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.
在一来道刹那,以见之义的正见……乃至……以不散乱之义的正定从粗的欲贪结、嗔恚结、粗的欲贪随眠、嗔恚随眠出起,从随从于彼的诸烦恼与诸蕴出起,并从外的一切相出起。因此说——「在两方面的出起与转离中的慧,在道中是智」。
Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.
在不来道刹那,以见之义的正见……乃至……以不散乱之义的正定从伴随随眠的欲贪结、嗔恚结、伴随随眠的欲贪随眠、嗔恚随眠出起,从随从于彼的诸烦恼与诸蕴出起,并从外的一切相出起。因此说——「在两方面的出起与转离中的慧,在道中是智」。
Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.
在阿拉汉道刹那,以见之义的正见……乃至……以不散乱之义的正定从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠出起,从随从于彼的诸烦恼与诸蕴出起,并从外的一切相出起。因此说——「在两方面的出起与转离中的慧,在道中是智」。
Ajātaṃ jhāpeti jātena, jhānaṃ tena pavuccati;
以已生的烧尽未生的,因此被称为禅那;
Jhānavimokkhe kusalatā, nānādiṭṭhīsu na kampati.
在禅那与解脱中善巧,在种种见中不动摇。
Samādahitvā yathā ce vipassati, vipassamāno tathā ce samādahe;
如其定而观,如其观而定;
Vipassanā ca samatho tadā ahu, samānabhāgā yuganaddhā vattare.
观与止那时成为,同等份的双连行进。
Dukkhā saṅkhārā sukho, nirodho iti dassanaṃ ;
「诸行是苦,灭是乐」,如此见;
Dubhato vuṭṭhitā paññā, phasseti amataṃ padaṃ.
从两者出起之慧,触证不死之境。
Vimokkhacariyaṃ jānāti, nānattekattakovido;
知解脱之行,善巧于种种与一性;
Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatīti.
善巧于两种智,于诸异见中不动摇。
Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.
以所知之义为智,以了知之义为慧。因此说——「从两者出起与转起之慧,在道为智」。
Maggañāṇaniddeso ekādasamo. · 道智分别 第十一
12. Phalañāṇaniddeso12. 果智分别
§63
Kathaṃ payogappaṭippassaddhipaññā phale ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammādiṭṭhi. Maggassetaṃ phalaṃ.
如何是勤修寂止之慧,在果为智?在入流道刹那,以见之义,正见从邪见出起,从随顺彼之诸烦恼与诸蕴出起,于外从一切相出起。由于彼勤修之寂止,正见生起。此是道之果。
Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vuṭṭhāti tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsaṅkappo. Maggassetaṃ phalaṃ.
以现起之义,正思惟从邪思惟出起,从随顺彼之诸烦恼与诸蕴出起,于外从一切相出起。由于彼勤修之寂止,正思惟生起。此是道之果。
Pariggahaṭṭhena sammāvācā micchāvācāya vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāvācā. Maggassetaṃ phalaṃ.
以摄受之义,正语从邪语出起,从随顺彼之诸烦恼与诸蕴出起,于外从一切相出起。由于彼勤修之寂止,正语生起。此是道之果。
Samuṭṭhānaṭṭhena sammākammanto micchākammantā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammākammanto. Maggassetaṃ phalaṃ.
以生起之义,正业从邪业出起,从随行于彼的诸烦恼与诸蕴出起,于外从一切相出起。由于彼加行的寂止,正业生起。此是道之果。
Vodānaṭṭhena sammāājīvo micchāājīvā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāājīvo. Maggassetaṃ phalaṃ.
以清净之义,正命从邪命出起,从随行于彼的诸烦恼与诸蕴出起,于外从一切相出起。由于彼加行的寂止,正命生起。此是道之果。
Paggahaṭṭhena sammāvāyāmo micchāvāyāmā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāvāyāmo. Maggassetaṃ phalaṃ.
以策励之义,正精进从邪精进出起,从随行于彼的诸烦恼与诸蕴出起,于外从一切相出起。由于彼加行的寂止,正精进生起。此是道之果。
Upaṭṭhānaṭṭhena sammāsati micchāsatiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsati. Maggassetaṃ phalaṃ.
以现起之义,正念从邪念出起,从随行于彼的诸烦恼与诸蕴出起,于外从一切相出起。由于彼加行的寂止,正念生起。此是道之果。
Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ.
以不散乱之义,正定从邪定出起,从随行于彼的诸烦恼与诸蕴出起,于外从一切相出起。由于彼加行的寂止,正定生起。此是道之果。
Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti , tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ.
于一来道刹那,以见之义正见……乃至……以不散乱之义正定,从粗的欲贪结、嗔恨结、粗的欲贪随眠、嗔恨随眠出起,从随行于彼的诸烦恼与诸蕴出起,于外从一切相出起。由于彼加行的寂止,正定生起。此是道之果。
Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ.
于不来道刹那,以见之义正见……乃至……以不散乱之义正定,从伴随随眠的欲贪结、嗔恨结、伴随随眠的欲贪随眠、嗔恨随眠出起,从随行于彼的诸烦恼与诸蕴出起,于外从一切相出起。由于彼加行的寂止,正定生起。此是道之果。
Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘payogappaṭippassaddhipaññā phale ñāṇaṃ’’.
于阿拉汉道刹那,以见之义正见……乃至……以不散乱之义正定,从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠出起,从随行于彼的诸烦恼与诸蕴出起,于外从一切相出起。由于彼加行的寂止,正定生起。此是道之果。彼以了知之义为智,以遍知之义为慧。因此说——「加行寂止慧,于果为智」。
Phalañāṇaniddeso dvādasamo. · 果智分别 第十二
13. Vimuttiñāṇaniddeso13. 解脱智分别
§64
Kathaṃ chinnavaṭumānupassane paññā vimuttiñāṇaṃ? Sotāpattimaggena sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, diṭṭhānusayo, vicikicchānusayo attano cittassa upakkilesā sammā samucchinnā honti. Imehi pañcahi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’.
如何在随观已断之旋的慧是解脱智?以入流道,有身见、疑、戒禁取、见随眠、疑随眠——自己心的诸随烦恼被完全正断。心从这五种随烦恼及其缠缚中解脱,善解脱。那解脱以知的意义是智,以了知的意义是慧。因此说——「在随观已断之旋的慧是解脱智」。
Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, oḷāriko kāmarāgānusayo, paṭighānusayo – attano cittassa upakkilesā sammā samucchinnā honti. Imehi catūhi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’.
以一来道,粗的欲贪结、嗔恚结、粗的欲贪随眠、嗔恚随眠——自己心的诸随烦恼被完全正断。心从这四种随烦恼及其缠缚中解脱,善解脱。那解脱以知的意义是智,以了知的意义是慧。因此说——「在随观已断之旋的慧是解脱智」。
Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, anusahagato kāmarāgānusayo, paṭighānusayo – attano cittassa upakkilesā sammā samucchinnā honti. Imehi catūhi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’.
以不来道,残余的欲贪结、嗔恚结、残余的欲贪随眠、嗔恚随眠——自己心的诸随烦恼被完全正断。心从这四种随烦恼及其缠缚中解脱,善解脱。那解脱以知的意义是智,以了知的意义是慧。因此说——「在随观已断之旋的慧是解脱智」。
Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā, mānānusayo, bhavarāgānusayo, avijjānusayo – attano cittassa upakkilesā sammā samucchinnā honti. Imehi aṭṭhahi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’.
以阿拉汉道,色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠——自己心的诸随烦恼被完全正断。心从这八种随烦恼及其缠缚中解脱,善解脱。那解脱以知的意义是智,以了知的意义是慧。因此说——「在随观已断之旋的慧是解脱智」。那以知的意义是智,以了知的意义是慧。因此说——「在随观已断之旋的慧是解脱智」。
Vimuttiñāṇaniddeso terasamo. · 解脱智分别 第十三
14. Paccavekkhaṇañāṇaniddeso14. 省察智分别
§65
Kathaṃ tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā. Abhiniropanaṭṭhena sammāsaṅkappo tadā samudāgato. Pariggahaṭṭhena sammāvācā tadā samudāgatā. Samuṭṭhānaṭṭhena sammākammanto tadā samudāgato. Vodānaṭṭhena sammāājīvo tadā samudāgato. Paggahaṭṭhena sammāvāyāmo tadā samudāgato. Upaṭṭhānaṭṭhena sammāsati tadā samudāgatā. Avikkhepaṭṭhena sammāsamādhi tadā samudāgato.
如何在见当时生起之诸法的慧是省察智?在入流道刹那,以见的意义,正见当时生起。以确立的意义,正思惟当时生起。以摄受的意义,正语当时生起。以等起的意义,正业当时生起。以净化的意义,正命当时生起。以策励的意义,正精进当时生起。以现起的意义,正念当时生起。以不散乱的意义,正定当时生起。
Upaṭṭhānaṭṭhena satisambojjhaṅgo tadā samudāgato. Pavicayaṭṭhena dhammavicayasambojjhaṅgo tadā samudāgato. Paggahaṭṭhena vīriyasambojjhaṅgo tadā samudāgato. Pharaṇaṭṭhena pītisambojjhaṅgo tadā samudāgato. Upasamaṭṭhena passaddhisambojjhaṅgo tadā samudāgato. Avikkhepaṭṭhena samādhisambojjhaṅgo tadā samudāgato. Paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgo tadā samudāgato.
以现起的意义,念觉支当时生起。以简择的意义,择法觉支当时生起。以策励的意义,精进觉支当时生起。以遍满的意义,喜觉支当时生起。以轻安的意义,轻安觉支当时生起。以不散乱的意义,定觉支当时生起。以观察的意义,舍觉支当时生起。
Assaddhiye akampiyaṭṭhena saddhābalaṃ tadā samudāgataṃ. Kosajje akampiyaṭṭhena vīriyabalaṃ tadā samudāgataṃ. Pamāde akampiyaṭṭhena satibalaṃ tadā samudāgataṃ. Uddhacce akampiyaṭṭhena samādhibalaṃ tadā samudāgataṃ. Avijjāya akampiyaṭṭhena paññābalaṃ tadā samudāgataṃ.
以在不信中不动摇的意义,信力当时生起。以在懈怠中不动摇的意义,精进力当时生起。以在放逸中不动摇的意义,念力当时生起。以在掉举中不动摇的意义,定力当时生起。以在无明中不动摇的意义,慧力当时生起。
Adhimokkhaṭṭhena saddhindriyaṃ tadā samudāgataṃ. Paggahaṭṭhena vīriyindriyaṃ tadā samudāgataṃ. Upaṭṭhānaṭṭhena satindriyaṃ tadā samudāgataṃ. Avikkhepaṭṭhena samādhindriyaṃ tadā samudāgataṃ. Dassanaṭṭhena paññindriyaṃ tadā samudāgataṃ.
以胜解的意义,信根当时生起。以策励的意义,精进根当时生起。以现起的意义,念根当时生起。以不散乱的意义,定根当时生起。以见的意义,慧根当时生起。
Ādhipateyyaṭṭhena indriyā tadā samudāgatā. Akampiyaṭṭhena balā tadā samudāgatā. Niyyānaṭṭhena sambojjhaṅgā tadā samudāgatā. Hetuṭṭhena maggo tadā samudāgato. Upaṭṭhānaṭṭhena satipaṭṭhānā tadā samudāgatā. Padahanaṭṭhena sammappadhānā tadā samudāgatā. Ijjhanaṭṭhena iddhipādā tadā samudāgatā. Tathaṭṭhena saccā tadā samudāgatā. Avikkhepaṭṭhena samatho tadā samudāgato. Anupassanaṭṭhena vipassanā tadā samudāgatā. Ekarasaṭṭhena samathavipassanā tadā samudāgatā. Anativattanaṭṭhena yuganaddhaṃ tadā samudāgataṃ. Saṃvaraṭṭhena sīlavisuddhi tadā samudāgatā. Avikkhepaṭṭhena cittavisuddhi tadā samudāgatā. Dassanaṭṭhena diṭṭhivisuddhi tadā samudāgatā. Vimuttaṭṭhena vimokkho tadā samudāgato. Paṭivedhaṭṭhena vijjā tadā samudāgatā. Pariccāgaṭṭhena vimutti tadā samudāgatā. Samucchedaṭṭhena khaye ñāṇaṃ tadā samudāgataṃ.
以增上义,诸根于彼时生起。以不动摇义,诸力于彼时生起。以出离义,诸觉支于彼时生起。以因义,道于彼时生起。以现起义,诸须跋于彼时生起。以勤奋义,诸正勤于彼时生起。以成就义,诸神足于彼时生起。以如实义,诸谛于彼时生起。以不散乱义,止于彼时生起。以随观义,观于彼时生起。以一味义,止观于彼时生起。以不超越义,双连于彼时生起。以防护义,戒清净于彼时生起。以不散乱义,心清净于彼时生起。以见义,见清净于彼时生起。以解脱义,解脱于彼时生起。以通达义,明于彼时生起。以舍弃义,解脱于彼时生起。以断灭义,尽智于彼时生起。
Chando mūlaṭṭhena tadā samudāgato. Manasikāro samuṭṭhānaṭṭhena tadā samudāgato. Phasso samodhānaṭṭhena tadā samudāgato. Vedanā samosaraṇaṭṭhena tadā samudāgatā. Samādhi pamukhaṭṭhena tadā samudāgato. Sati ādhipateyyaṭṭhena tadā samudāgatā. Paññā taduttaraṭṭhena tadā samudāgatā . Vimutti sāraṭṭhena tadā samudāgatā. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā.
欲以根本义于彼时生起。作意以生起义于彼时生起。触以结合义于彼时生起。受以会合义于彼时生起。定以首要义于彼时生起。念以增上义于彼时生起。慧以最上义于彼时生起。解脱以核心义于彼时生起。不死为所趣的涅槃以究竟义于彼时生起。出定后省察,这些法于彼时生起。
Sotāpattiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā. Abhiniropanaṭṭhena sammāsaṅkappo tadā samudāgato…pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ tadā samudāgataṃ. Chando mūlaṭṭhena tadā samudāgato. Manasikāro samuṭṭhānaṭṭhena tadā samudāgato. Phasso samodhānaṭṭhena tadā samudāgato. Vedanā samosaraṇaṭṭhena tadā samudāgatā. Samādhi pamukhaṭṭhena tadā samudāgato. Sati ādhipateyyaṭṭhena tadā samudāgatā. Paññā taduttaraṭṭhena tadā samudāgatā. Vimutti sāraṭṭhena tadā samudāgatā. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā.
于入流果刹那,以见义,正见于彼时生起。以导入义,正思惟于彼时生起……(中略)……以寂止义,不生智于彼时生起。欲以根本义于彼时生起。作意以生起义于彼时生起。触以结合义于彼时生起。受以会合义于彼时生起。定以首要义于彼时生起。念以增上义于彼时生起。慧以最上义于彼时生起。解脱以核心义于彼时生起。不死为所趣的涅槃以究竟义于彼时生起。出定后省察,这些法于彼时生起。
Sakadāgāmimaggakkhaṇe…pe… sakadāgāmiphalakkhaṇe…pe… anāgāmimaggakkhaṇe…pe… anāgāmiphalakkhaṇe…pe… arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā…pe… samucchedaṭṭhena khaye ñāṇaṃ tadā samudāgataṃ. Chando mūlaṭṭhena tadā samudāgato…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā.
于一来道刹那……(中略)……于一来果刹那……(中略)……于不来道刹那……(中略)……于不来果刹那……(中略)……于阿拉汉道刹那,以见义,正见于彼时生起……(中略)……以断灭义,尽智于彼时生起。欲以根本义于彼时生起……(中略)……不死为所趣的涅槃以究竟义于彼时生起。出定后省察,这些法于彼时生起。
Arahattaphalakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā …pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ tadā samudāgataṃ. Chando mūlaṭṭhena tadā samudāgato …pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṃ’’.
于阿拉汉果刹那,以见义,正见于彼时生起……(中略)……以寂止义,不生智于彼时生起。欲以根本义于彼时生起……(中略)……不死为所趣的涅槃以究竟义于彼时生起。出定后省察,这些法于彼时生起。以了知义为智,以遍知义为慧。因此说——「于见彼时生起之法,慧;于省察,智」。
Paccavekkhaṇañāṇaniddeso cuddasamo. · 省察智分别 第十四
15. Vatthunānattañāṇaniddeso15. 事种种智分别
§66
Kathaṃ ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ? Kathaṃ ajjhattadhamme vavattheti? Cakkhuṃ ajjhattaṃ vavattheti, sotaṃ ajjhattaṃ vavattheti, ghānaṃ ajjhattaṃ vavattheti, jivhaṃ ajjhattaṃ vavattheti, kāyaṃ ajjhattaṃ vavattheti, manaṃ ajjhattaṃ vavattheti.
如何于内确定为慧,于事物差别为智?如何确定内法?确定眼为内,确定耳为内,确定鼻为内,确定舌为内,确定身为内,确定意为内。
Kathaṃ cakkhuṃ ajjhattaṃ vavattheti? Cakkhu avijjāsambhūtanti vavattheti, cakkhu taṇhāsambhūtanti vavattheti, cakkhu kammasambhūtanti vavattheti, cakkhu āhārasambhūtanti vavattheti, cakkhu catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, cakkhu uppannanti vavattheti, cakkhu samudāgatanti vavattheti. Cakkhu ahutvā sambhūtaṃ, hutvā na bhavissatīti vavattheti. Cakkhuṃ antavantato vavattheti, cakkhu addhuvaṃ asassataṃ vipariṇāmadhammanti vavattheti, cakkhu aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti vavattheti . Cakkhuṃ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ cakkhuṃ ajjhattaṃ vavattheti.
如何确定眼为内?确定眼由无明生,确定眼由渴爱生,确定眼由业生,确定眼由食生,确定眼缘取四大,确定眼已生起,确定眼已出现。确定眼未有而生,有已将不有。确定眼为有边际,确定眼为不坚固、非常住、变易法,确定眼为无常、有为、缘起、尽法、衰法、离贪法、灭法。确定眼为无常,非常;确定为苦,非乐;确定为无我,非我;厌离,不欢喜;离贪,不染着;使灭,不使集;舍弃,不执取。确定为无常时,舍断常想;确定为苦时,舍断乐想;确定为无我时,舍断我想;厌离时,舍断欢喜;离贪时,舍断贪;使灭时,舍断集;舍弃时,舍断执取。如此确定眼为内。
Kathaṃ sotaṃ ajjhattaṃ vavattheti? Sotaṃ avijjāsambhūtanti vavattheti…pe… evaṃ sotaṃ ajjhattaṃ vavattheti. Kathaṃ ghānaṃ ajjhattaṃ vavattheti? Ghānaṃ avijjāsambhūtanti vavattheti…pe… evaṃ ghānaṃ ajjhattaṃ vavattheti. Kathaṃ jivhaṃ ajjhattaṃ vavattheti? Jivhā avijjāsambhūtāti vavattheti, jivhā taṇhāsambhūtāti vavattheti, jivhā kammasambhūtāti vavattheti, jivhā āhārasambhūtāti vavattheti, jivhā catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, jivhā uppannāti vavattheti jivhā samudāgatāti vavattheti. Jivhā ahutvā sambhūtā, hutvā na bhavissatīti vavattheti. Jivhaṃ antavantato vavattheti, jivhā addhuvā asassatā vipariṇāmadhammāti vavattheti, jivhā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Jivhaṃ aniccato vavattheti, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ jivhaṃ ajjhattaṃ vavattheti.
如何确定耳为内?确定耳由无明生……(中略)……如此确定耳为内。如何确定鼻为内?确定鼻由无明生……(中略)……如此确定鼻为内。如何确定舌为内?确定舌由无明生,确定舌由渴爱生,确定舌由业生,确定舌由食生,确定舌缘取四大,确定舌已生起,确定舌已出现。确定舌未有而生,有已将不有。确定舌为有边际,确定舌为不坚固、非常住、变易法,确定舌为无常、有为、缘起、尽法、衰法、离贪法、灭法。确定舌为无常,非常……(中略)……舍弃,不执取。确定为无常时,舍断常想……(中略)……舍弃时,舍断执取。如此确定舌为内。
Kathaṃ kāyaṃ ajjhattaṃ vavattheti? Kāyo avijjāsambhūtoti vavattheti, kāyo taṇhāsambhūtoti vavattheti, kāyo kammasambhūtoti vavattheti, kāyo āhārasambhūtoti vavattheti, kāyo catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, kāyo uppannoti vavattheti, kāyo samudāgatoti vavattheti. Kāyo ahutvā sambhūto, hutvā na bhavissatīti vavattheti. Kāyaṃ antavantato vavattheti, kāyo addhuvo asassato vipariṇāmadhammoti vavattheti, kāyo anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammoti vavattheti. Kāyaṃ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato…pe… paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ kāyaṃ ajjhattaṃ vavattheti.
如何确定内在的身?他确定「身是无明所生」,他确定「身是渴爱所生」,他确定「身是业所生」,他确定「身是食所生」,他确定「身是依四大种而有」,他确定「身已生起」,他确定「身已出现」。他确定「身未有而生,有已将不有」。他确定身为有限,他确定「身是不稳固、非恒常、变易法」,他确定「身是无常、有为、缘起、尽法、灭法、离贪法、灭法」。他确定身为无常,非常;确定为苦,非乐……他舍弃,不执取。确定为无常时,他舍断常想;确定为苦时,他舍断乐想……舍弃时,他舍断执取。如此确定内在的身。
Kathaṃ manaṃ ajjhattaṃ vavattheti? Mano avijjāsambhūtoti vavattheti, mano taṇhāsambhūtoti vavattheti, mano kammasambhūtoti vavattheti, mano āhārasambhūtoti vavattheti, mano uppannoti vavattheti , mano samudāgatoti vavattheti. Mano ahutvā sambhūto, hutvā na bhavissatīti vavattheti. Manaṃ antavantato vavattheti, mano addhuvo asassato vipariṇāmadhammoti vavattheti, mano anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammoti vavattheti. Manaṃ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ manaṃ ajjhattaṃ vavattheti. Evaṃ ajjhattadhamme vavattheti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ’’.
如何确定内在的意?他确定「意是无明所生」,他确定「意是渴爱所生」,他确定「意是业所生」,他确定「意是食所生」,他确定「意已生起」,他确定「意已出现」。他确定「意未有而生,有已将不有」。他确定意为有限,他确定「意是不稳固、非恒常、变易法」,他确定「意是无常、有为、缘起、尽法、灭法、离贪法、灭法」。他确定意为无常,非常;确定为苦,非乐;确定为无我,非我;他厌离,不欢喜;他离贪,不染着;他灭,不集;他舍弃,不执取。确定为无常时,他舍断常想;确定为苦时,他舍断乐想;确定为无我时,他舍断我想;厌离时,他舍断欢喜;离贪时,他舍断贪;灭时,他舍断集;舍弃时,他舍断执取。如此确定内在的意。如此确定内在诸法。那是智的意义为智,了知的意义为慧。因此说——「于内在确定之慧,于事物差别之智」。
Vatthunānattañāṇaniddeso pannarasamo. · 事种种智分别 第十五
16. Gocaranānattañāṇaniddeso16. 行境种种智分别
§67
Kathaṃ bahiddhā vavatthāne paññā gocaranānatte ñāṇaṃ? Kathaṃ bahiddhā dhamme vavattheti? Rūpe bahiddhā vavattheti, sadde bahiddhā vavattheti, gandhe bahiddhā vavattheti, rase bahiddhā vavattheti, phoṭṭhabbe bahiddhā vavattheti, dhamme bahiddhā vavattheti .
如何于外在确定之慧,于所缘差别之智?如何确定外在诸法?他确定外在的色,确定外在的声,确定外在的香,确定外在的味,确定外在的触,确定外在的法。
Kathaṃ rūpe bahiddhā vavattheti? Rūpā avijjāsambhūtāti vavattheti rūpā taṇhāsambhūtāti vavattheti, rūpā kammasambhūtāti vavattheti, rūpā āhārasambhūtāti vavattheti, rūpā catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, rūpā uppannāti vavattheti, rūpā samudāgatāti vavattheti. Rūpā ahutvā sambhūtā, hutvā na bhavissantīti vavattheti. Rūpe antavantato vavattheti, rūpā addhuvā asassatā vipariṇāmadhammāti vavattheti . Rūpā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Rūpe aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati ; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ rūpe bahiddhā vavattheti.
如何确定外在的色?他确定「诸色是无明所生」,他确定「诸色是渴爱所生」,他确定「诸色是业所生」,他确定「诸色是食所生」,他确定「诸色是依四大种而有」,他确定「诸色已生起」,他确定「诸色已出现」。他确定「诸色未有而生,有已将不有」。他确定诸色为有限,他确定「诸色是不稳固、非恒常、变易法」。他确定「诸色是无常、有为、缘起、尽法、灭法、离贪法、灭法」。他确定诸色为无常,非常;确定为苦,非乐;确定为无我,非我;他厌离,不欢喜;他离贪,不染着;他灭,不集;他舍弃,不执取。确定为无常时,他舍断常想;确定为苦时,他舍断乐想;确定为无我时,他舍断我想;厌离时,他舍断欢喜;离贪时,他舍断贪;灭时,他舍断集;舍弃时,他舍断执取。如此确定外在的色。
Kathaṃ sadde bahiddhā vavattheti? Saddā avijjāsambhūtāti vavattheti…pe… saddā catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, saddā uppannāti vavattheti, saddā samudāgatāti vavattheti. Saddā ahutvā sambhūtā, hutvā na bhavissantīti vavattheti. Sadde antavantato vavattheti, saddā addhuvā asassatā vipariṇāmadhammāti vavattheti, saddā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Sadde aniccato vavattheti, no niccato…pe… evaṃ sadde bahiddhā vavattheti.
如何确定外在的声?他确定「诸声是无明所生」……他确定「诸声是依四大种而有」,他确定「诸声已生起」,他确定「诸声已出现」。他确定「诸声未有而生,有已将不有」。他确定诸声为有限,他确定「诸声是不稳固、非恒常、变易法」,他确定「诸声是无常、有为、缘起、尽法、灭法、离贪法、灭法」。他确定诸声为无常,非常……如此确定外在的声。
Kathaṃ gandhe bahiddhā vavattheti? Gandhā avijjāsambhūtāti vavattheti, gandhā taṇhāsambhūtāti vavattheti…pe… evaṃ gandhe bahiddhā vavattheti. Kathaṃ rase bahiddhā vavattheti? Rasā avijjāsambhūtāti vavattheti, rasā taṇhāsambhūtāti vavattheti…pe… evaṃ rase bahiddhā vavattheti. Kathaṃ phoṭṭhabbe bahiddhā vavattheti? Phoṭṭhabbā avijjāsambhūtāti vavattheti, phoṭṭhabbā taṇhāsambhūtāti vavattheti, phoṭṭhabbā kammasambhūtāti vavattheti, phoṭṭhabbā āhārasambhūtāti vavattheti, phoṭṭhabbā uppannāti vavattheti. Phoṭṭhabbā samudāgatāti vavattheti…pe… evaṃ phoṭṭhabbe bahiddhā vavattheti.
如何确定外在的香?他确定「诸香是无明所生」,他确定「诸香是渴爱所生」……如此确定外在的香。如何确定外在的味?他确定「诸味是无明所生」,他确定「诸味是渴爱所生」……如此确定外在的味。如何确定外在的触?他确定「诸触是无明所生」,他确定「诸触是渴爱所生」,他确定「诸触是业所生」,他确定「诸触是食所生」,他确定「诸触已生起」。他确定「诸触已出现」……如此确定外在的触。
Kathaṃ dhamme bahiddhā vavattheti? Dhammā avijjāsambhūtāti vavattheti, dhammā taṇhāsambhūtāti vavattheti, dhammā kammasambhūtāti vavattheti, dhammā āhārasambhūtāti vavattheti, dhammā uppannāti vavattheti, dhammā samudāgatāti vavattheti. Dhammā ahutvā sambhūtā , hutvā na bhavissantīti vavattheti. Dhamme antavantato vavattheti, dhammā addhuvā asassatā vipariṇāmadhammāti vavattheti, dhammā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Dhamme aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati…pe… aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ dhamme bahiddhā vavattheti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘bahiddhā vavatthāne paññā gocaranānatte ñāṇaṃ’’.
如何确定外在的法?他确定「诸法是无明所生」,他确定「诸法是渴爱所生」,他确定「诸法是业所生」,他确定「诸法是食所生」,他确定「诸法已生起」,他确定「诸法已出现」。他确定「诸法未有而生,有已将不有」。他确定诸法为有限,他确定「诸法是不稳固、非恒常、变易法」,他确定「诸法是无常、有为、缘起、尽法、灭法、离贪法、灭法」。他确定诸法为无常,非常;确定为苦,非乐;确定为无我,非我;他厌离,不欢喜;他离贪,不染着;他灭,不集;他舍弃,不执取……确定为无常时,他舍断常想;确定为苦时,他舍断乐想;确定为无我时,他舍断我想;厌离时,他舍断欢喜;离贪时,他舍断贪;灭时,他舍断集;舍弃时,他舍断执取。如此确定外在的法。那是智的意义为智,了知的意义为慧。因此说——「于外在确定之慧,于所缘差别之智」。
Gocaranānattañāṇaniddeso soḷasamo. · 行境种种智分别 第十六
17. Cariyānānattañāṇaniddeso17. 行种种智分别
§68
Kathaṃ cariyāvavatthāne paññā cariyānānatte ñāṇaṃ? ti tisso cariyāyo – viññāṇacariyā, aññāṇacariyā, ñāṇacariyā.
如何于行确定之慧,于行差别之智?有三种行——识行、无智行、智行。
Katamā viññāṇacariyā? Dassanatthāya āvajjanakiriyābyākatā viññāṇacariyā rūpesu, dassanaṭṭho cakkhuviññāṇaṃ viññāṇacariyā rūpesu, diṭṭhattā abhiniropanā vipākamanodhātu viññāṇacariyā rūpesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā rūpesu. Savanatthāya āvajjanakiriyābyākatā viññāṇacariyā saddesu, savanattho sotaviññāṇaṃ viññāṇacariyā saddesu, sutattā abhiniropanā vipākamanodhātu viññāṇacariyā saddesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā saddesu. Ghāyanatthāya āvajjanakiriyābyākatā viññāṇacariyā gandhesu, ghāyanaṭṭho ghānaviññāṇaṃ viññāṇacariyā gandhesu, ghāyitattā abhiniropanā vipākamanodhātu viññāṇacariyā gandhesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā gandhesu. Sāyanatthāya āvajjanakiriyābyākatā viññāṇacariyā rasesu, sāyanaṭṭho jivhāviññāṇaṃ viññāṇacariyā rasesu, sāyitattā abhiniropanā vipākamanodhātu viññāṇacariyā rasesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā rasesu. Phusanatthāya āvajjanakiriyābyākatā viññāṇacariyā phoṭṭhabbesu, phusanaṭṭho kāyaviññāṇaṃ viññāṇacariyā phoṭṭhabbesu, phuṭṭhattā abhiniropanā vipākamanodhātu viññāṇacariyā phoṭṭhabbesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā phoṭṭhabbesu. Vijānanatthāya āvajjanakiriyābyākatā viññāṇacariyā dhammesu, vijānanaṭṭho manoviññāṇaṃ viññāṇacariyā dhammesu, viññātattā abhiniropanā vipākamanodhātu viññāṇacariyā dhammesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā dhammesu.
什么是识行?为了见的目的,转向作用无记是诸色中的识行,见的目的眼识是诸色中的识行,已见之故确定果报意界是诸色中的识行,已确定之故果报意识界是诸色中的识行。为了闻的目的,转向作用无记是诸声中的识行,闻的目的耳识是诸声中的识行,已闻之故确定果报意界是诸声中的识行,已确定之故果报意识界是诸声中的识行。为了嗅的目的,转向作用无记是诸香中的识行,嗅的目的鼻识是诸香中的识行,已嗅之故确定果报意界是诸香中的识行,已确定之故果报意识界是诸香中的识行。为了尝的目的,转向作用无记是诸味中的识行,尝的目的舌识是诸味中的识行,已尝之故确定果报意界是诸味中的识行,已确定之故果报意识界是诸味中的识行。为了触的目的,转向作用无记是诸触所缘中的识行,触的目的身识是诸触所缘中的识行,已触之故确定果报意界是诸触所缘中的识行,已确定之故果报意识界是诸触所缘中的识行。为了识知的目的,转向作用无记是诸法中的识行,识知的目的意识是诸法中的识行,已识知之故确定果报意界是诸法中的识行,已确定之故果报意识界是诸法中的识行。
§69
ti kenaṭṭhena viññāṇacariyā? Nīrāgā caratīti – viññāṇacariyā. Niddosā caratīti – viññāṇacariyā. Nimmohā caratīti – viññāṇacariyā. Nimmānā caratīti – viññāṇacariyā. Niddiṭṭhi caratīti – viññāṇacariyā niuddhaccā caratīti – viññāṇacariyā. Nibbicikicchā caratīti – viññāṇacariyā. Nānusayā caratīti – viññāṇacariyā. Rāgavippayuttā caratīti – viññāṇacariyā. Dosavippayuttā caratīti – viññāṇacariyā. Mohavippayuttā caratīti – viññāṇacariyā. Mānavippayuttā caratīti – viññāṇacariyā. Diṭṭhivippayuttā caratīti – viññāṇacariyā. Uddhaccavippayuttā caratīti – viññāṇacariyā. Vicikicchāvippayuttā caratīti – viññāṇacariyā. Anusayavippayuttā caratīti – viññāṇacariyā. Kusalehi kammehi sampayuttā caratīti – viññāṇacariyā. Akusalehi kammehi vippayuttā caratīti – viññāṇacariyā. Sāvajjehi kammehi vippayuttā caratīti – viññāṇacariyā. Anavajjehi kammehi sampayuttā caratīti – viññāṇacariyā. Kaṇhehi kammehi vippayuttā caratīti – viññāṇacariyā. Sukkehi kammehi sampayuttā caratīti – viññāṇacariyā. Sukhudrayehi kammehi sampayuttā caratīti – viññāṇacariyā. Dukkhudrayehi kammehi vippayuttā caratīti – viññāṇacariyā. Sukhavipākehi kammehi sampayuttā caratīti – viññāṇacariyā. Dukkhavipākehi kammehi vippayuttā caratīti – viññāṇacariyā. Viññāte caratīti – viññāṇacariyā. Viññāṇassa evarūpā cariyā hotīti – viññāṇacariyā. Pakatiparisuddhamidaṃ cittaṃ nikkilesaṭṭhenāti – viññāṇacariyā. Ayaṃ viññāṇacariyā.
以什么意义为识行?无贪而行,故为识行。无嗔而行,故为识行。无痴而行,故为识行。无慢而行,故为识行。无见而行,故为识行。无掉举而行,故为识行。无疑而行,故为识行。无随眠而行,故为识行。离贪而行,故为识行。离嗔而行,故为识行。离痴而行,故为识行。离慢而行,故为识行。离见而行,故为识行。离掉举而行,故为识行。离疑而行,故为识行。离随眠而行,故为识行。与诸善业相应而行,故为识行。与诸不善业相离而行,故为识行。与诸有罪业相离而行,故为识行。与诸无罪业相应而行,故为识行。与诸黑业相离而行,故为识行。与诸白业相应而行,故为识行。与诸乐果业相应而行,故为识行。与诸苦果业相离而行,故为识行。与诸乐异熟业相应而行,故为识行。与诸苦异熟业相离而行,故为识行。于所识知而行,故为识行。识有如此之行,故为识行。此心以本性清净、无烦恼之义,故为识行。这是识行。
Katamā aññāṇacariyā? Manāpiyesu rūpesu rāgassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; rāgassa javanā aññāṇacariyā. Amanāpiyesu rūpesu dosassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dosassa javanā aññāṇacariyā. Tadubhayena asamapekkhanasmiṃ vatthusmiṃ mohassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mohassa javanā aññāṇacariyā. Vinibandhassa mānassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mānassa javanā aññāṇacariyā. Parāmaṭṭhāya diṭṭhiyā javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; diṭṭhiyā javanā aññāṇacariyā. Vikkhepagatassa uddhaccassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; uddhaccassa javanā aññāṇacariyā. Aniṭṭhaṅgatāya vicikicchāya javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; vicikicchāya javanā aññāṇacariyā. Thāmagatassa anusayassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā ; anusayassa javanā aññāṇacariyā.
什么是无智行?于可意诸色中,为了贪的速行目的,转向作用无记是识行;贪的速行是无智行。于不可意诸色中,为了嗔的速行目的,转向作用无记是识行;嗔的速行是无智行。于彼二者不顾念的事物中,为了痴的速行目的,转向作用无记是识行;痴的速行是无智行。为了系缚的慢的速行目的,转向作用无记是识行;慢的速行是无智行。为了执取的见的速行目的,转向作用无记是识行;见的速行是无智行。为了散乱的掉举的速行目的,转向作用无记是识行;掉举的速行是无智行。为了不决定的疑的速行目的,转向作用无记是识行;疑的速行是无智行。为了强力的随眠的速行目的,转向作用无记是识行;随眠的速行是无智行。
Manāpiyesu saddesu…pe… manāpiyesu gandhesu…pe… manāpiyesu rasesu…pe… manāpiyesu phoṭṭhabbesu…pe… manāpiyesu dhammesu rāgassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; rāgassa javanā aññāṇacariyā. Amanāpiyesu dhammesu dosassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dosassa javanā aññāṇacariyā. Tadubhayena asamapekkhanasmiṃ vatthusmiṃ mohassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mohassa javanā aññāṇacariyā. Vinibandhassa mānassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mānassa javanā aññāṇacariyā. Parāmaṭṭhāya diṭṭhiyā javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; diṭṭhiyā javanā aññāṇacariyā. Vikkhepagatassa uddhaccassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; uddhaccassa javanā aññāṇacariyā; aniṭṭhaṅgatāya vicikicchāya javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; vicikicchāya javanā aññāṇacariyā. Thāmagatassa anusayassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; anusayassa javanā aññāṇacariyā.
于可意诸声中……于可意诸香中……于可意诸味中……于可意诸触所缘中……于可意诸法中,为了贪的速行目的,转向作用无记是识行;贪的速行是无智行。于不可意诸法中,为了嗔的速行目的,转向作用无记是识行;嗔的速行是无智行。于彼二者不顾念的事物中,为了痴的速行目的,转向作用无记是识行;痴的速行是无智行。为了系缚的慢的速行目的,转向作用无记是识行;慢的速行是无智行。为了执取的见的速行目的,转向作用无记是识行;见的速行是无智行。为了散乱的掉举的速行目的,转向作用无记是识行;掉举的速行是无智行。为了不决定的疑的速行目的,转向作用无记是识行;疑的速行是无智行。为了强力的随眠的速行目的,转向作用无记是识行;随眠的速行是无智行。
§70
ti kenaṭṭhena aññāṇacariyā? Sarāgā caratīti – aññāṇacariyā. Sadosā caratīti – aññāṇacariyā. Samohā caratīti – aññāṇacariyā. Samānā caratīti – aññāṇacariyā. Sadiṭṭhi caratīti – aññāṇacariyā. Sauddhaccā caratīti – aññāṇacariyā. Savicikicchā caratīti – aññāṇacariyā. Sānusayā caratīti – aññāṇacariyā . Rāgasampayuttā caratīti – aññāṇacariyā. Dosasampayuttā caratīti – aññāṇacariyā. Mohasampayuttā caratīti – aññāṇacariyā. Mānasampayuttā caratīti – aññāṇacariyā . Diṭṭhisampayuttā caratīti – aññāṇacariyā. Uddhaccasampayuttā caratīti – aññāṇacariyā. Vicikicchāsampayuttā caratīti – aññāṇacariyā. Anusayasampayuttā caratīti – aññāṇacariyā. Kusalehi kammehi vippayuttā caratīti – aññāṇacariyā. Akusalehi kammehi sampayuttā caratīti – aññāṇacariyā. Sāvajjehi kammehi sampayuttā caratīti – aññāṇacariyā. Anavajjehi kammehi vippayuttā caratīti – aññāṇacariyā . Kaṇhehi kammehi sampayuttā caratīti – aññāṇacariyā. Sukkehi kammehi vippayuttā caratīti – aññāṇacariyā. Sukhudrayehi kammehi vippayuttā caratīti – aññāṇacariyā. Dukkhudrayehi kammehi sampayuttā caratīti – aññāṇacariyā. Sukhavipākehi kammehi vippayuttā caratīti – aññāṇacariyā. Dukkhavipākehi kammehi sampayuttā caratīti – aññāṇacariyā. Aññāte caratīti – aññāṇacariyā. Aññāṇassa evarūpā cariyā hotīti – aññāṇacariyā. Ayaṃ aññāṇacariyā.
以什么意义为无智行?有贪而行,故为无智行。有嗔而行,故为无智行。有痴而行,故为无智行。有慢而行,故为无智行。有见而行,故为无智行。有掉举而行,故为无智行。有疑而行,故为无智行。有随眠而行,故为无智行。与贪相应而行,故为无智行。与嗔相应而行,故为无智行。与痴相应而行,故为无智行。与慢相应而行,故为无智行。与见相应而行,故为无智行。与掉举相应而行,故为无智行。与疑相应而行,故为无智行。与随眠相应而行,故为无智行。与诸善业相离而行,故为无智行。与诸不善业相应而行,故为无智行。与诸有罪业相应而行,故为无智行。与诸无罪业相离而行,故为无智行。与诸黑业相应而行,故为无智行。与诸白业相离而行,故为无智行。与诸乐果业相离而行,故为无智行。与诸苦果业相应而行,故为无智行。与诸乐异熟业相离而行,故为无智行。与诸苦异熟业相应而行,故为无智行。于无智而行,故为无智行。无智有如此之行,故为无智行。这是无智行。
§71
Katamā ñāṇacariyā? Aniccānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; aniccānupassanā ñāṇacariyā. Dukkhānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dukkhānupassanā ñāṇacariyā. Anattānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; anattānupassanā ñāṇacariyā. Nibbidānupassanatthāya…pe… virāgānupassanatthāya… nirodhānupassanatthāya… paṭinissaggānupassanatthāya… khayānupassanatthāya… vayānupassanatthāya… vipariṇāmānupassanatthāya… animittānupassanatthāya… appaṇihitānupassanatthāya… suññatānupassanatthāya… adhipaññādhammānupassanatthāya… yathābhūtañāṇadassanatthāya… ādīnavānupassanatthāya… paṭisaṅkhānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; paṭisaṅkhānupassanā ñāṇacariyā. Vivaṭṭanānupassanā ñāṇacariyā. Sotāpattimaggo ñāṇacariyā. Sotāpattiphalasamāpatti ñāṇacariyā. Sakadāgāmimaggo ñāṇacariyā. Sakadāgāmiphalasamāpatti ñāṇacariyā. Anāgāmimaggo ñāṇacariyā. Anāgāmiphalasamāpatti ñāṇacariyā. Arahattamaggo ñāṇacariyā. Arahattaphalasamāpatti ñāṇacariyā.
什么是智行?为了无常随观的目的,转向作用无记是识行;无常随观是智行。为了苦随观的目的,转向作用无记是识行;苦随观是智行。为了无我随观的目的,转向作用无记是识行;无我随观是智行。为了厌离随观的目的……为了离贪随观的目的……为了灭随观的目的……为了舍遣随观的目的……为了尽随观的目的……为了衰灭随观的目的……为了变易随观的目的……为了无相随观的目的……为了无愿随观的目的……为了空随观的目的……为了增上慧法随观的目的……为了如实智见的目的……为了过患随观的目的……为了审察随观的目的,转向作用无记是识行;审察随观是智行。还灭随观是智行。入流道是智行。入流果等至是智行。一来道是智行。一来果等至是智行。不来道是智行。不来果等至是智行。阿拉汉道是智行。阿拉汉果等至是智行。
ti kenaṭṭhena ñāṇacariyā? Nīrāgā caratīti – ñāṇacariyā. Niddosā caratīti – ñāṇacariyā…pe… nānusayā caratīti – ñāṇacariyā. Rāgavippayuttā caratīti – ñāṇacariyā. Dosavippayuttā caratīti – ñāṇacariyā. Mohavippayuttā caratīti – ñāṇacariyā. Mānavippayuttā…pe… diṭṭhivippayuttā… uddhaccavippayuttā… vicikicchāvippayuttā… anusayavippayuttā… kusalehi kammehi sampayuttā… akusalehi kammehi vippayuttā… sāvajjehi kammehi vippayuttā… anavajjehi kammehi sampayuttā… kaṇhehi kammehi vippayuttā… sukkehi kammehi sampayuttā… sukhudrayehi kammehi sampayuttā… dukkhudrayehi kammehi vippayuttā… sukhavipākehi kammehi sampayuttā caratīti – ñāṇacariyā. Dukkhavipākehi kammehi vippayuttā caratīti – ñāṇacariyā. Ñāte caratīti – ñāṇacariyā . Ñāṇassa evarūpā cariyā hotīti – ñāṇacariyā. Ayaṃ ñāṇacariyā. Aññā viññāṇacariyā, aññā aññāṇacariyā, aññā ñāṇacariyāti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘cariyāvavatthāne paññā cariyānānatte ñāṇaṃ’’.
以什么意义为智行?无贪而行,故为智行。无嗔而行,故为智行……无随眠而行,故为智行。离贪而行,故为智行。离嗔而行,故为智行。离痴而行,故为智行。离慢……离见……离掉举……离疑……离随眠……与诸善业相应……与诸不善业相离……与诸有罪业相离……与诸无罪业相应……与诸黑业相离……与诸白业相应……与诸乐果业相应……与诸苦果业相离……与诸乐异熟业相应而行,故为智行。与诸苦异熟业相离而行,故为智行。于所知而行,故为智行。智有如此之行,故为智行。这是智行。识行是一种,无智行是另一种,智行是另一种。那个以知之义为智,以了知之义为慧。因此说:「于行的确定中慧,于诸行的差别中智。」
Cariyānānattañāṇaniddeso sattarasamo. · 行种种智分别 第十七
18. Bhūminānattañāṇaniddeso18. 地种种智分别
§72
Kathaṃ catudhammavavatthāne paññā bhūminānatte ñāṇaṃ? Catasso bhūmiyo – kāmāvacarā bhūmi, rūpāvacarā bhūmi, arūpāvacarā bhūmi, apariyāpannā bhūmi. Katamā kāmāvacarā bhūmi? Heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ kāmāvacarā bhūmi.
如何于四法确定中慧,于诸地的差别中智?四地——欲界地、色界地、无色界地、不包摄地。什么是欲界地?以下方无间地狱为边际,以上方他化自在天为内,于此中间凡于此处行、于此处包摄的诸蕴、界、处,色、受、想、行、识——这是欲界地。
Katamā rūpāvacarā bhūmi? Heṭṭhato brahmalokaṃ pariyantaṃ karitvā uparito akaniṭṭhe deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā – ayaṃ rūpāvacarā bhūmi.
什么是色界地?从下以梵天界为边际,从上以阿咖尼吒天为内边际,在此中间,于此行、于此所摄,或已等至者、或已化生者、或现法乐住者的心与心所法——这是色界地。
Katamā arūpāvacarā bhūmi? Heṭṭhato ākāsānañcāyatanūpage deve pariyantaṃ karitvā uparito nevasaññānāsaññāyatanūpage deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā – ayaṃ arūpāvacarā bhūmi.
什么是无色界地?从下以空无边处天为边际,从上以非想非非想处天为内边际,在此中间,于此行、于此所摄,或已等至者、或已化生者、或现法乐住者的心与心所法——这是无色界地。
Katamā apariyāpannā bhūmi? Apariyāpannā maggā ca maggaphalāni ca asaṅkhatā ca dhātu – ayaṃ apariyāpannā bhūmi. Imā catasso bhūmiyo.
什么是不所摄地?不所摄的诸道、诸道果及无为界——这是不所摄地。这些是四地。
Aparāpi catasso bhūmiyo cattāro satipaṭṭhānā cattāro sammappadhānā, cattāro iddhipādā, cattāri jhānāni, catasso appamaññāyo, catasso arūpasamāpattiyo, catasso paṭisambhidā, catasso paṭipadā, cattāri ārammaṇāni, cattāro ariyavaṃsā, cattāri saṅgahavatthūni , cattāri cakkāni, cattāri dhammapadāni – imā catasso bhūmiyo. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘catudhammavavatthāne paññā bhūminānatte ñāṇaṃ’’.
另外的四地:须跋、四正勤、四神足、四禅那、四无量、四无色等至、四无碍解、四行道、四所缘、四圣种、四摄事、四轮、四法句——这些是四地。以知的意义为智,以了知的意义为慧。因此说:「于四法确定中,慧是地差别智。」
Bhūminānattañāṇaniddeso aṭṭhārasamo. · 地种种智分别 第十八
19. Dhammanānattañāṇaniddeso19. 法种种智分别
§73
Kathaṃ navadhammavavatthāne paññā dhammanānatte ñāṇaṃ? Kathaṃ dhamme vavattheti? Kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti. Rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti. Arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti. Apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti.
如何于九法确定中,慧是法差别智?如何确定法?他确定欲界法为善、确定为不善、确定为无记。他确定色界法为善、确定为无记。他确定无色界法为善、确定为无记。他确定不所摄法为善、确定为无记。
Kathaṃ kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti? Dasa kusalakammapathe kusalato vavattheti, dasa akusalakammapathe akusalato vavattheti, rūpañca vipākañca kiriyañca abyākatato vavattheti – evaṃ kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti.
如何确定欲界法为善、确定为不善、确定为无记?他确定十善业道为善,确定十不善业道为不善,确定色、果报及唯作为无记——如此确定欲界法为善、确定为不善、确定为无记。
Kathaṃ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti? Idhaṭṭhassa cattāri jhānāni kusalato vavattheti, tatrūpapannassa cattāri jhānāni abyākatato vavattheti – evaṃ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti.
如何确定色界法为善、确定为无记?他确定此处住者的四禅那为善,确定生于彼处者的四禅那为无记——如此确定色界法为善、确定为无记。
Kathaṃ arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti? Idhaṭṭhassa catasso arūpāvacarasamāpattiyo kusalato vavattheti, tatrūpapannassa catasso arūpāvacarasamāpattiyo abyākatato vavattheti – evaṃ arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti.
如何确定无色界法为善、确定为无记?他确定此处住者的四无色界等至为善,确定生于彼处者的四无色界等至为无记——如此确定无色界法为善、确定为无记。
Kathaṃ apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti? Cattāro ariyamagge kusalato vavattheti, cattāri ca sāmaññaphalāni nibbānañca abyākatato vavattheti – evaṃ apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti. Evaṃ dhamme vavattheti.
如何于未包摄之法确定为善、确定为无记?四圣道确定为善,四沙门果与涅槃确定为无记——如此于未包摄之法确定为善、确定为无记。如此确定诸法。
Nava pāmojjamūlakā dhammā. Aniccato manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhite citte yathābhūtaṃ pajānāti passati. Yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati. Dukkhato manasikaroto pāmojjaṃ jāyati…pe… anattato manasikaroto pāmojjaṃ jāyati…pe… vimuccati.
九喜悦为根本之法。作意无常者,喜悦生起;欢喜者,喜生起;有喜意者,身轻安;身轻安者,受乐;乐者,心得定。心得定时,如实了知、见;如实知、见者,厌离;厌离者,离贪;离贪故,解脱。作意苦者,喜悦生起……作意无我者,喜悦生起……解脱。
Rūpaṃ aniccato manasikaroto pāmojjaṃ jāyati…pe… rūpaṃ dukkhato manasikaroto…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ dukkhato manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ anattato manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhite citte yathābhūtaṃ pajānāti passati. Yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati. Ime nava pāmojjamūlakā dhammā .
作意色为无常者,喜悦生起……作意色为苦者……受……想……行……识……眼……作意老死为无常者,喜悦生起……作意老死为苦者,喜悦生起……作意老死为无我者,喜悦生起;欢喜者,喜生起;有喜意者,身轻安;身轻安者,受乐;乐者,心得定。心得定时,如实了知、见;如实知、见者,厌离;厌离者,离贪;离贪故,解脱。这些是九喜悦为根本之法。
§74
Nava yoniso manasikāramūlakā dhammā. Aniccato yoniso manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhitena cittena ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Dukkhato yoniso manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhitena cittena ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Anattato yoniso manasikaroto pāmojjaṃ jāyati…pe….
九如理作意为根本之法。如理作意无常者,喜悦生起;欢喜者,喜生起;有喜意者,身轻安;身轻安者,受乐;乐者,心得定。以得定之心如实了知「此是苦」,如实了知「此是苦集」,如实了知「此是苦灭」,如实了知「此是导至苦灭之道」。如理作意苦者,喜悦生起;欢喜者,喜生起;有喜意者,身轻安;身轻安者,受乐;乐者,心得定。以得定之心如实了知「此是苦」,如实了知「此是苦集」,如实了知「此是苦灭」,如实了知「此是导至苦灭之道」。如理作意无我者,喜悦生起……
Rūpaṃ aniccato yoniso manasikaroto pāmojjaṃ jāyati…pe… rūpaṃ dukkhato yoniso manasikaroto pāmojjaṃ jāyati…pe… rūpaṃ anattato yoniso manasikaroto pāmojjaṃ jāyati…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato yoniso manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ dukkhato yoniso manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ anattato yoniso manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhitena cittena ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Ime nava yoniso manasikāramūlakā dhammā.
如理作意色为无常者,喜悦生起……如理作意色为苦者,喜悦生起……如理作意色为无我者,喜悦生起……受……想……行……识……眼……如理作意老死为无常者,喜悦生起……如理作意老死为苦者,喜悦生起……如理作意老死为无我者,喜悦生起;欢喜者,喜生起;有喜意者,身轻安;身轻安者,受乐;乐者,心得定。以得定之心如实了知「此是苦」,如实了知「此是苦集」,如实了知「此是苦灭」,如实了知「此是导至苦灭之道」。这些是九如理作意为根本之法。
Nava nānattā – dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, vedanānānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ – ime nava nānattā. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘navadhammavavatthāne paññā dhammanānatte ñāṇaṃ’’.
九种差别——缘界差别生起触差别,缘触差别生起受差别,缘受差别生起想差别,缘想差别生起寻差别,缘寻差别生起欲差别,缘欲差别生起热恼差别,缘热恼差别生起寻求差别,缘寻求差别生起获得差别——这些是九种差别。那以知之义为智,以了知之义为慧。因此说——「于九法确定中,慧是法差别中之智」。
Dhammanānattañāṇaniddeso ekūnavīsatimo. · 法种种智分别 第十九
20-24. Ñāṇapañcakaniddeso20-24. 五智分别
§75
Kathaṃ abhiññāpaññā ñātaṭṭhe ñāṇaṃ, pariññāpaññā tīraṇaṭṭhe ñāṇaṃ, pahānepaññā pariccāgaṭṭhe ñāṇaṃ, bhāvanā paññā ekarasaṭṭhe ñāṇaṃ, sacchikiriyāpaññā phassanaṭṭhe ñāṇaṃ? Ye ye dhammā abhiññātā honti, te te dhammā ñātā honti. Ye ye dhammā pariññātā honti, te te dhammā tīritā honti. Ye ye dhammā pahīnā honti, te te dhammā pariccattā honti. Ye ye dhammā bhāvitā honti, te te dhammā ekarasā honti. Ye ye dhammā sacchikatā honti, te te dhammā phassitā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘abhiññā paññā ñātaṭṭhe ñāṇaṃ, pariññā paññā tīraṇaṭṭhe ñāṇaṃ, pahāne paññā pariccāgaṭṭhe ñāṇaṃ, bhāvanā paññā ekarasaṭṭhe ñāṇaṃ, sacchikiriyā paññā phusanaṭṭhe ñāṇaṃ’’.
如何证智慧是知之义中之智,遍知慧是审察之义中之智,断慧是舍弃之义中之智,修习慧是一味之义中之智,作证慧是触之义中之智?凡被证知之诸法,彼等诸法即被知;凡被遍知之诸法,彼等诸法即被审察;凡被断之诸法,彼等诸法即被舍弃;凡被修习之诸法,彼等诸法即成一味;凡被作证之诸法,彼等诸法即被触。那以知之义为智,以了知之义为慧。因此说——「证智慧是知之义中之智,遍知慧是审察之义中之智,断慧是舍弃之义中之智,修习慧是一味之义中之智,作证慧是触之义中之智」。
Ñāṇapañcakaniddeso catuvīsatimo. · 五智分别 第二十四
25-28. Paṭisambhidāñāṇaniddeso25-28. 无碍解智分别
§76
Kathaṃ atthanānatte paññā atthapaṭisambhide ñāṇaṃ, dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ, niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ? Saddhindriyaṃ dhammo, vīriyindriyaṃ dhammo, satindriyaṃ dhammo, samādhindriyaṃ dhammo, paññindriyaṃ dhammo. Añño saddhindriyaṃ dhammo, añño vīriyindriyaṃ dhammo, añño satindriyaṃ dhammo, añño samādhindriyaṃ dhammo, añño paññindriyaṃ dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – ‘‘dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ’’.
如何义差别中之慧是义无碍解中之智,法差别中之慧是法无碍解中之智,词差别中之慧是词无碍解中之智,辩才差别中之慧是辩才无碍解中之智?信根是法,精进根是法,念根是法,定根是法,慧根是法。信根是非法品,精进根是另非法品,念根是另非法品,定根是另非法品,慧根是另非法品。以何智知此等差别之法,以同一智通达此等差别之法。因此说——「法差别中之慧是法无碍解中之智」。
Adhimokkhaṭṭho attho, paggahaṭṭho attho, upaṭṭhānaṭṭho attho, avikkhepaṭṭho attho, dassanaṭṭho attho. Añño adhimokkhaṭṭho attho, añño paggahaṭṭho attho, añño upaṭṭhānaṭṭho attho, añño avikkhepaṭṭho attho, añño dassanaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ’’.
胜解义是义,策励义是义,现起义是义,不散乱义是义,见义是义。胜解义是一义,策励义是另一义,现起义是另一义,不散乱义是另一义,见义是另一义。以此智了知这些种种义,以同一智通达这些种种义。因此说:「于义种种性中的慧是义无碍解智」。
Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – ‘‘niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ’’.
为显示五法的文字语言言说,为显示五义的文字语言言说。法的语言是一种,义的语言是另一种。以此智了知这些种种语言,以同一智通达这些种种语言。因此说:「于语言种种性中的慧是语言无碍解智」。
Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – ‘‘paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’.
于五法中有诸智,于五义中有诸智,于十语言中有诸智。于法中的诸智是一种,于义中的诸智是另一种,于语言中的诸智是另一种。以此智了知这些种种智,以同一智通达这些种种智。因此说:「于辩才种种性中的慧是辩才无碍解智」。
§77
Saddhābalaṃ dhammo, vīriyabalaṃ dhammo, satibalaṃ dhammo, samādhibalaṃ dhammo, paññābalaṃ dhammo. Añño saddhābalaṃ dhammo, añño vīriyabalaṃ dhammo, añño satibalaṃ dhammo, añño samādhibalaṃ dhammo, añño paññābalaṃ dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – ‘‘dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ’’.
信力是法,精进力是法,念力是法,定力是法,慧力是法。信力是非法品,精进力是另非法品,念力是另非法品,定力是另非法品,慧力是另非法品。以此智了知这些种种法,以同一智通达这些种种法。因此说:「于法种种性中的慧是法无碍解智」。
Assaddhiye akampiyaṭṭho attho. Kosajje akampiyaṭṭho attho. Pamāde akampiyaṭṭho attho. Uddhacce akampiyaṭṭho attho. Avijjāya akampiyaṭṭho attho. Añño assaddhiye akampiyaṭṭho attho, añño kosajje akampiyaṭṭho attho, añño pamāde akampiyaṭṭho attho, añño uddhacce akampiyaṭṭho attho, añño avijjāya akampiyaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati – ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ’’.
于无信中不动摇义是义。于懈怠中不动摇义是义。于放逸中不动摇义是义。于掉举中不动摇义是义。于无明中不动摇义是义。于无信中不动摇义是一义,于懈怠中不动摇义是另一义,于放逸中不动摇义是另一义,于掉举中不动摇义是另一义,于无明中不动摇义是另一义。以此智了知这些种种义,以同一智通达这些种种义。因此说:「于义种种性中的慧是义无碍解智」。
Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – ‘‘niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ’’.
为显示五法的文字语言言说,为显示五义的文字语言言说。法的语言是一种,义的语言是另一种。以此智了知这些种种语言,以同一智通达这些种种语言。因此说:「于语言种种性中的慧是语言无碍解智」。
Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – ‘‘paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’.
于五法中有诸智,于五义中有诸智,于十语言中有诸智。于法中的诸智是一种,于义中的诸智是另一种,于语言中的诸智是另一种。以此智了知这些种种智,以同一智通达这些种种智。因此说:「于辩才种种性中的慧是辩才无碍解智」。
Satisambojjhaṅgo dhammo, dhammavicayasambojjhaṅgo dhammo, vīriyasambojjhaṅgo dhammo, pītisambojjhaṅgo dhammo, passaddhisambojjhaṅgo dhammo, samādhisambojjhaṅgo dhammo, upekkhāsambojjhaṅgo dhammo. Añño satisambojjhaṅgo dhammo, añño dhammavicayasambojjhaṅgo dhammo, añño vīriyasambojjhaṅgo dhammo, añño pītisambojjhaṅgo dhammo, añño passaddhisambojjhaṅgo dhammo, añño samādhisambojjhaṅgo dhammo, añño upekkhāsambojjhaṅgo dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – ‘‘dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ’’.
念觉支是法,择法觉支是法,精进觉支是法,喜觉支是法,轻安觉支是法,定觉支是法,舍觉支是法。念觉支是非法品,择法觉支是另非法品,精进觉支是另非法品,喜觉支是另非法品,轻安觉支是另非法品,定觉支是另非法品,舍觉支是另非法品。以此智了知这些种种法,以同一智通达这些种种法。因此说:「于法种种性中的慧是法无碍解智」。
Upaṭṭhānaṭṭho attho, pavicayaṭṭho attho, paggahaṭṭho attho, pharaṇaṭṭho attho, upasamaṭṭho attho, avikkhepaṭṭho attho, paṭisaṅkhānaṭṭho attho. Añño upaṭṭhānaṭṭho attho, añño pavicayaṭṭho attho, añño paggahaṭṭho attho, añño pharaṇaṭṭho attho, añño upasamaṭṭho attho, añño avikkhepaṭṭho attho, añño paṭisaṅkhānaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati – ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ’’.
现起义是义,简择义是义,策励义是义,遍满义是义,止息义是义,不散乱义是义,省察义是义。现起义是一义,简择义是另一义,策励义是另一义,遍满义是另一义,止息义是另一义,不散乱义是另一义,省察义是另一义。以那个智知这些种种义,以那同一个智通达这些种种义。因此说:「于义种种性中的慧是义无碍解智」。
Satta dhamme sandassetuṃ byañjananiruttābhilāpā, satta atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – ‘‘niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ’’.
为了显示七法的文字语言说法,为了显示七义的文字语言说法。法的语言是一种,义的语言是另一种。以那个智知这些种种语言,以那同一个智通达这些种种语言。因此说:「于语言种种性中的慧是语言无碍解智」。
Sattasu dhammesu ñāṇāni, sattasu atthesu ñāṇāni, cuddasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – ‘‘paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’.
于七法中的诸智,于七义中的诸智,于十四语言中的诸智。于法中的诸智是一种,于义中的诸智是另一种,于语言中的诸智是另一种。以那个智知这些种种智,以那同一个智通达这些种种智。因此说:「于辩才种种性中的慧是辩才无碍解智」。
Sammādiṭṭhi dhammo, sammāsaṅkappo dhammo, sammāvācā dhammo, sammākammanto dhammo, sammāājīvo dhammo, sammāvāyāmo dhammo, sammāsati dhammo, sammāsamādhi dhammo. Añño sammādiṭṭhi dhammo, añño sammāsaṅkappo dhammo, añño sammāvācā dhammo, añño sammākammanto dhammo, añño sammāājīvo dhammo, añño sammāvāyāmo dhammo, añño sammāsati dhammo, añño sammāsamādhi dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – ‘‘dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ’’.
正见是法,正思惟是法,正语是法,正业是法,正命是法,正精进是法,正念是法,正定是法。正见是非法品,正思惟是另非法品,正语是另非法品,正业是另非法品,正命是另非法品,正精进是另非法品,正念是另非法品,正定是另非法品。以那个智知这些种种法,以那同一个智通达这些种种法。因此说:「于法种种性中的慧是法无碍解智」。
Dassanaṭṭho attho, abhiniropanaṭṭho attho, pariggahaṭṭho attho, samuṭṭhānaṭṭho attho, vodānaṭṭho attho, paggahaṭṭho attho, upaṭṭhānaṭṭho attho, avikkhepaṭṭho attho. Añño dassanaṭṭho attho, añño abhiniropanaṭṭho attho, añño pariggahaṭṭho attho, añño samuṭṭhānaṭṭho attho, añño vodānaṭṭho attho, añño paggahaṭṭho attho, añño upaṭṭhānaṭṭho attho, añño avikkhepaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati – ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ’’.
见义是义,确立义是义,摄受义是义,生起义是义,清净义是义,策励义是义,现起义是义,不散乱义是义。见义是一义,确立义是另一义,摄受义是另一义,生起义是另一义,清净义是另一义,策励义是另一义,现起义是另一义,不散乱义是另一义。以那个智知这些种种义,以那同一个智通达这些种种义。因此说:「于义种种性中的慧是义无碍解智」。
Aṭṭha dhamme sandassetuṃ byañjananiruttābhilāpā, aṭṭha atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā , teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – ‘‘niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ’’.
为了显示八法的文字语言说法,为了显示八义的文字语言说法。法的语言是一种,义的语言是另一种。以那个智知这些种种语言,以那同一个智通达这些种种语言。因此说:「于语言种种性中的慧是语言无碍解智」。
Aṭṭhasu dhammesu ñāṇāni, aṭṭhasu atthesu ñāṇāni soḷasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – ‘‘paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ. Dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ. Niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ. Paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’.
于八法中的诸智,于八义中的诸智,于十六语言中的诸智。于法中的诸智是一种,于义中的诸智是另一种,于语言中的诸智是另一种。以那个智知这些种种智,以那同一个智通达这些种种智。因此说:「于辩才种种性中的慧是辩才无碍解智」。那个以知义为智,以了知义为慧。因此说:「于义种种性中的慧是义无碍解智。于法种种性中的慧是法无碍解智。于语言种种性中的慧是语言无碍解智。于辩才种种性中的慧是辩才无碍解智」。
Paṭisambhidāñāṇaniddeso aṭṭhavīsatimo. · 无碍解智分别 第二十八
29-31. Ñāṇattayaniddeso29-31. 三智分别
§78
Kathaṃ vihāranānatte paññā vihāraṭṭhe ñāṇaṃ, samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ, vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ? Nimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati – animitto vihāro. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati – appaṇihito vihāro. Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati – suññato vihāro.
如何于住种种性中的慧是住义智,于等至种种性中的慧是等至义智,于住等至种种性中的慧是住等至义智?见相为怖畏,由于倾向于无相,触触而见灭——无相住。见愿为怖畏,由于倾向于无愿,触触而见灭——无愿住。见执着为怖畏,由于倾向于空,触触而见灭——空住。
Nimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittā samāpatti. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitā samāpatti. Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatā samāpatti.
将相视为怖畏,因倾向于无相,舍弃生起,作意灭、涅槃、无相而入定——无相定。将愿视为怖畏,因倾向于无愿,舍弃生起,作意灭、涅槃、无愿而入定——无愿定。将执着视为怖畏,因倾向于空,舍弃生起,作意灭、涅槃、空而入定——空定。
Nimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittavihārasamāpatti. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitavihārasamāpatti. Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatavihārasamāpatti.
将相视为怖畏,因倾向于无相,触触见灭,舍弃生起,作意灭、涅槃、无相而入定——无相住定。将愿视为怖畏,因倾向于无愿,触触见灭,舍弃生起,作意灭、涅槃、无愿而入定——无愿住定。将执着视为怖畏,因倾向于空,触触见灭,舍弃生起,作意灭、涅槃、空而入定——空住定。
§79
Rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati – animitto vihāro. Rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati – appaṇihito vihāro. Rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati – suññato vihāro.
将色相视为怖畏,因倾向于无相,触触见灭——无相住。将色愿视为怖畏,因倾向于无愿,触触见灭——无愿住。将色执着视为怖畏,因倾向于空,触触见灭——空住。
Rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittā samāpatti . Rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitā samāpatti. Rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatā samāpatti.
将色相视为怖畏,因倾向于无相,舍弃生起,作意灭、涅槃、无相而入定——无相定。将色愿视为怖畏,因倾向于无愿,舍弃生起,作意灭、涅槃、无愿而入定——无愿定。将色执着视为怖畏,因倾向于空,舍弃生起,作意灭、涅槃、空而入定——空定。
Rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittavihārasamāpatti. Rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitavihārasamāpatti. Rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatavihārasamāpatti.
将色相视为怖畏,因倾向于无相,触触见灭,舍弃生起,作意灭、涅槃、无相而入定——无相住定。将色愿视为怖畏,因倾向于无愿,触触见灭,舍弃生起,作意灭、涅槃、无愿而入定——无愿住定。将色执着视为怖畏,因倾向于空,触触见灭,舍弃生起,作意灭、涅槃、空而入定——空住定。
Vedanānimittaṃ …pe… saññānimittaṃ… saṅkhāranimittaṃ… viññāṇanimittaṃ… cakkhunimittaṃ…pe… jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati – animitto vihāro. Jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati – appaṇihito vihāro. Jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati – suññato vihāro.
将受相……想相……行相……识相……眼相……乃至老死相视为怖畏,因倾向于无相,触触见灭——无相住。将老死愿视为怖畏,因倾向于无愿,触触见灭——无愿住。将老死执着视为怖畏,因倾向于空,触触见灭——空住。
Jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittā samāpatti. Jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitā samāpatti. Jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatā samāpatti.
将老死相视为怖畏,因倾向于无相,舍弃生起,作意灭、涅槃、无相而入定——无相定。将老死愿视为怖畏,因倾向于无愿,舍弃生起,作意灭、涅槃、无愿而入定——无愿定。将老死执着视为怖畏,因倾向于空,舍弃生起,作意灭、涅槃、空而入定——空定。
Jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittavihārasamāpatti. Jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitavihārasamāpatti. Jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatavihārasamāpatti. Añño animitto vihāro, añño appaṇihito vihāro, añño suññato vihāro. Aññā animittasamāpatti, aññā appaṇihitasamāpatti, aññā suññatasamāpatti. Aññā animittā vihārasamāpatti, aññā appaṇihitā vihārasamāpatti, aññā suññatā vihārasamāpatti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘vihāranānatte paññā vihāraṭṭhe ñāṇaṃ, samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ, vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ’’.
将老死相视为怖畏,因倾向于无相,触触见灭,舍弃生起,作意灭、涅槃、无相而入定——无相住定。将老死愿视为怖畏,因倾向于无愿,触触见灭,舍弃生起,作意灭、涅槃、无愿而入定——无愿住定。将老死执着视为怖畏,因倾向于空,触触见灭,舍弃生起,作意灭、涅槃、空而入定——空住定。无相住是一种,无愿住是另一种,空住是另一种。无相定是一种,无愿定是另一种,空定是另一种。无相住定是一种,无愿住定是另一种,空住定是另一种。以所知之义为智,以了知之义为慧。因此说——「于住之差别为慧,于住之义为智;于定之差别为慧,于定之义为智;于住定之差别为慧,于住定之义为智」。
Ñāṇattayaniddeso ekatiṃsatimo. · 三智分别 第三十一
32. Ānantarikasamādhiñāṇaniddeso32. 无间定智分别
§80
Kathaṃ avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ? Nekkhammavasena cittassa ekaggatā avikkhepo samādhi. Tassa samādhissa vasena uppajjati ñāṇaṃ. Tena ñāṇena āsavā khīyanti. Iti paṭhamaṃ samatho, pacchā ñāṇaṃ. Tena ñāṇena āsavānaṃ khayo hoti . Tena vuccati – ‘‘avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ’’.
如何由于无散乱的清净,在无间定中的智是断诸漏的慧?依出离而心一境性是无散乱、是定。依那个定的力量生起智。以那个智诸漏被灭尽。如此,首先是止,其后是智。以那个智有诸漏的灭尽。因此说——「由于无散乱的清净,在无间定中的智是断诸漏的慧」。
ti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti.
那些是什么漏?欲漏、有漏、见漏、无明漏。这些漏在何处被灭尽?以入流道,无余的见漏被灭尽,导向恶趣的欲漏被灭尽,导向恶趣的有漏被灭尽,导向恶趣的无明漏被灭尽。这些漏在此处被灭尽。以一来道,粗的欲漏被灭尽,与其同义的有漏被灭尽,与其同义的无明漏被灭尽。这些漏在此处被灭尽。以不来道,无余的欲漏被灭尽,与其同义的有漏被灭尽,与其同义的无明漏被灭尽。这些漏在此处被灭尽。以阿拉汉道,无余的有漏被灭尽,无余的无明漏被灭尽。这些漏在此处被灭尽。
Abyāpādavasena …pe… ālokasaññāvasena… avikkhepavasena… dhammavavatthānavasena… ñāṇavasena… pāmojjavasena… paṭhamajjhānavasena… dutiyajjhānavasena… tatiyajjhānavasena… catutthajjhānavasena… ākāsānañcāyatanasamāpattivasena… viññāṇañcāyatanasamāpattivasena… ākiñcaññāyatanasamāpattivasena… nevasaññānāsaññāyatanasamāpattivasena… pathavīkasiṇavasena… āpokasiṇavasena … tejokasiṇavasena… vāyokasiṇavasena… nīlakasiṇavasena… pītakasiṇavasena… lohitakasiṇavasena… odātakasiṇavasena… ākāsakasiṇavasena… viññāṇakasiṇavasena… buddhānussativasena… dhammānussativasena… saṅghānussativasena… sīlānussativasena… cāgānussativasena… devatānussativasena… ānāpānassativasena… maraṇassativasena… kāyagatāsativasena… upasamānussativasena… uddhumātakasaññāvasena… vinīlakasaññāvasena… vipubbakasaññāvasena… vicchiddakasaññāvasena… vikkhāyitakasaññāvasena… vikkhittakasaññāvasena… hatavikkhittakasaññāvasena … lohitakasaññāvasena… puḷavakasaññāvasena… aṭṭhikasaññāvasena.
依无嗔……(中略)……依光明想……依无散乱……依法的决定……依智……依喜悦……依初禅那……依第二禅那……依第三禅那……依第四禅那……依空无边处等至……依识无边处等至……依无所有处等至……依非想非非想处等至……依地遍……依水遍……依火遍……依风遍……依青遍……依黄遍……依红遍……依白遍……依空遍……依识遍……依佛随念……依法随念……依僧随念……依戒随念……依舍随念……依天随念……依入出息念……依死随念……依身至念……依寂止随念……依膨胀想……依青瘀想……依脓烂想……依断坏想……依食残想……依散乱想……依斩斫离散想……依血涂想……依虫聚想……依骨想。
§81
Dīghaṃ assāsavasena…pe… dīghaṃ passāsavasena… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsavasena… sabbakāyapaṭisaṃvedī passāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsavasena… passambhayaṃ kāyasaṅkhāraṃ passāsavasena… pītipaṭisaṃvedī assāsavasena… pītipaṭisaṃvedī passāsavasena… sukhapaṭisaṃvedī assāsavasena… sukhapaṭisaṃvedī passāsavasena… cittasaṅkhārapaṭisaṃvedī assāsavasena… cittasaṅkhārapaṭisaṃvedī passāsavasena… passambhayaṃ cittasaṅkhāraṃ assāsavasena… passambhayaṃ cittasaṅkhāraṃ passāsavasena… cittapaṭisaṃvedī assāsavasena… cittapaṭisaṃvedī passāsavasena… abhippamodayaṃ cittaṃ assāsavasena… abhippamodayaṃ cittaṃ passāsavasena… samādahaṃ cittaṃ…pe… vimocayaṃ cittaṃ… aniccānupassī … virāgānupassī… nirodhānupassī… paṭinissaggānupassī assāsavasena… paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samādhi. Tassa samādhissa vasena uppajjati ñāṇaṃ, tena ñāṇena āsavā khīyanti. Iti paṭhamaṃ samatho, pacchā ñāṇaṃ. Tena ñāṇena āsavānaṃ khayo hoti. Tena vuccati – ‘‘avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ’’.
依长入息……(中略)……依长出息……依短入息……依短出息……依「觉知全身」入息……依「觉知全身」出息……依「平静身行」入息……依「平静身行」出息……依「觉知喜」入息……依「觉知喜」出息……依「觉知乐」入息……依「觉知乐」出息……依「觉知心行」入息……依「觉知心行」出息……依「平静心行」入息……依「平静心行」出息……依「觉知心」入息……依「觉知心」出息……依「令心欢喜」入息……依「令心欢喜」出息……依「令心得定」……(中略)……依「令心解脱」……依「随观无常」……依「随观离贪」……依「随观灭」……依「随观舍遣」入息……依「随观舍遣」出息,心一境性是无散乱、是定。依那个定的力量生起智,以那个智诸漏被灭尽。如此,首先是止,其后是智。以那个智有诸漏的灭尽。因此说——「由于无散乱的清净,在无间定中的智是断诸漏的慧」。
ti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti. Taṃ ñātaṭṭhena ñāṇaṃ , pajānanaṭṭhena paññā. Tena vuccati – ‘‘avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ’’.
那些是什么漏?欲漏、有漏、见漏、无明漏。这些漏在何处被灭尽?以入流道,无余的见漏被灭尽,导向恶趣的欲漏被灭尽,导向恶趣的有漏被灭尽,导向恶趣的无明漏被灭尽。这些漏在此处被灭尽。以一来道,粗的欲漏被灭尽,与其同义的有漏被灭尽,与其同义的无明漏被灭尽。这些漏在此处被灭尽。以不来道,无余的欲漏被灭尽,与其同义的有漏被灭尽,与其同义的无明漏被灭尽。这些漏在此处被灭尽。以阿拉汉道,无余的有漏被灭尽,无余的无明漏被灭尽。这些漏在此处被灭尽。那是知的意义为智,了知的意义为慧。因此说——「由于无散乱的清净,在无间定中的智是断诸漏的慧」。
Ānantarikasamādhiñāṇaniddeso dvattiṃsatimo. · 无间定智分别 第三十二
33. Araṇavihārañāṇaniddeso33. 无诤住智分别
§82
Kathaṃ dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ? nti aniccānupassanā dassanādhipateyyaṃ, dukkhānupassanā dassanādhipateyyaṃ, anattānupassanā dassanādhipateyyaṃ, rūpe aniccānupassanā dassanādhipateyyaṃ, rūpe dukkhānupassanā dassanādhipateyyaṃ, rūpe anattānupassanā dassanādhipateyyaṃ; vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā dassanādhipateyyaṃ, jarāmaraṇe dukkhānupassanā dassanādhipateyyaṃ, jarāmaraṇe anattānupassanā dassanādhipateyyaṃ.
如何见为主导,寂静住的证得,胜解于殊胜,在无诤住中的智是慧?无常随观是见为主导,苦随观是见为主导,无我随观是见为主导,于色的无常随观是见为主导,于色的苦随观是见为主导,于色的无我随观是见为主导;于受……(中略)……于想……于诸行……于识……于眼……(中略)……于老死的无常随观是见为主导,于老死的苦随观是见为主导,于老死的无我随观是见为主导。
ti suññato vihāro santo vihārādhigamo. Animitto vihāro santo vihārādhigamo. Appaṇihito vihāro santo vihārādhigamo.
空住是寂静住的证得。无相住是寂静住的证得。无愿住是寂静住的证得。
ti suññate adhimuttatā paṇītādhimuttatā. Animitte adhimuttatā paṇītādhimuttatā. Appaṇihite adhimuttatā paṇītādhimuttatā.
于空的胜解是胜解于殊胜。于无相的胜解是胜解于殊胜。于无愿的胜解是胜解于殊胜。
ti paṭhamaṃ jhānaṃ araṇavihāro. Dutiyaṃ jhānaṃ araṇavihāro. Tatiyaṃ jhānaṃ araṇavihāro. Catutthaṃ jhānaṃ araṇavihāro. Ākāsānañcāyatanasamāpatti araṇavihāro…pe… nevasaññānāsaññāyatanasamāpatti araṇavihāro.
第一禅那是远离住。第二禅那是远离住。第三禅那是远离住。第四禅那是远离住。空无边处等至是远离住……乃至……非想非非想处等至是远离住。
ti kenaṭṭhena araṇavihāro? Paṭhamena jhānena nīvaraṇe haratīti – araṇavihāro. Dutiyena jhānena vitakkavicāre haratīti – araṇavihāro. Tatiyena jhānena pītiṃ haratīti – araṇavihāro. Catutthena jhānena sukhadukkhe haratīti – araṇavihāro. Ākāsānañcāyatanasamāpattiyā rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ haratīti – araṇavihāro. Viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ haratīti – araṇavihāro. Ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ haratīti – araṇavihāro. Nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ haratīti – araṇavihāro. Ayaṃ araṇavihāro. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ’’.
以何义为远离住?以第一禅那除去诸盖,故为远离住。以第二禅那除去寻伺,故为远离住。以第三禅那除去喜,故为远离住。以第四禅那除去苦乐,故为远离住。以空无边处等至除去色想、有对想、种种想,故为远离住。以识无边处等至除去空无边处想,故为远离住。以无所有处等至除去识无边处想,故为远离住。以非想非非想处等至除去无所有处想,故为远离住。此为远离住。以了知之义为智,以遍知之义为慧。因此说:「以见为主,寂静住之证得,殊胜的意乐,于远离住之慧与智。」
Araṇavihārañāṇaniddeso tettiṃsatimo. · 无诤住智分别 第三十三
34. Nirodhasamāpattiñāṇaniddeso34. 灭尽定智分别
§83
Kathaṃ dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasibhāvatā paññā nirodhasamāpattiyā ñāṇaṃ?
如何以具足二力故,以三行之止息故,以十六智行与九定行之自在故,于灭尽等至之慧与智?
ti dve balāni – samathabalaṃ, vipassanābalaṃ. Katamaṃ samathabalaṃ? Nekkhammavasena cittassekaggatā avikkhepo samathabalaṃ. Abyāpādavasena cittassekaggatā avikkhepo samathabalaṃ. Ālokasaññāvasena cittassekaggatā avikkhepo samathabalaṃ. Avikkhepavasena cittassekaggatā avikkhepo samathabalaṃ…pe… paṭinissaggānupassī assāsavasena cittassekaggatā avikkhepo samathabalaṃ. Paṭinissaggānupassī passāsavasena cittassekaggatā avikkhepo samathabalaṃ.
二力者:止力、观力。何为止力?依出离而心一境性、不散乱为止力。依无嗔而心一境性、不散乱为止力。依光明想而心一境性、不散乱为止力。依不散乱而心一境性、不散乱为止力……乃至……依入息随观舍弃而心一境性、不散乱为止力。依出息随观舍弃而心一境性、不散乱为止力。
nti kenaṭṭhena samathabalaṃ? Paṭhamena jhānena nīvaraṇe na kampatīti – samathabalaṃ. Dutiyena jhānena vitakkavicāre na kampatīti – samathabalaṃ. Tatiyena jhānena pītiyā na kampatīti – samathabalaṃ. Catutthena jhānena sukhadukkhe na kampatīti – samathabalaṃ. Ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya na kampatīti – samathabalaṃ. Viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya na kampatīti – samathabalaṃ. Ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya na kampatīti – samathabalaṃ. Nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti – samathabalaṃ. Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampati na calati na vedhatīti – samathabalaṃ. Idaṃ samathabalaṃ.
以何义为止力?以第一禅那于诸盖不动摇,故为止力。以第二禅那于寻伺不动摇,故为止力。以第三禅那于喜不动摇,故为止力。以第四禅那于苦乐不动摇,故为止力。以空无边处等至于色想、有对想、种种想不动摇,故为止力。以识无边处等至于空无边处想不动摇,故为止力。以无所有处等至于识无边处想不动摇,故为止力。以非想非非想处等至于无所有处想不动摇,故为止力。于掉举及掉举相应烦恼及诸蕴不动摇、不动、不震动,故为止力。此为止力。
Katamaṃ vipassanābalaṃ? Aniccānupassanā vipassanābalaṃ. Dukkhānupassanā vipassanābalaṃ. Anattānupassanā vipassanābalaṃ. Nibbidānupassanā vipassanābalaṃ. Virāgānupassanā vipassanābalaṃ . Nirodhānupassanā vipassanābalaṃ. Paṭinissaggānupassanā vipassanābalaṃ. Rūpe aniccānupassanā vipassanābalaṃ …pe… rūpe paṭinissaggānupassanā vipassanābalaṃ. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā vipassanābalaṃ…pe… jarāmaraṇe paṭinissaggānupassanā vipassanābalaṃ.
何为观力?无常随观是观力。苦随观是观力。无我随观是观力。厌离随观是观力。离贪随观是观力。灭随观是观力。舍弃随观是观力。于色之无常随观是观力……乃至……于色之舍弃随观是观力。于受……乃至……于想……于诸行……于识……于眼……乃至……于老死之无常随观是观力……乃至……于老死之舍弃随观是观力。
Vipassanābalanti kenaṭṭhena vipassanābalaṃ? Aniccānupassanāya niccasaññāya na kampatīti – vipassanābalaṃ. Dukkhānupassanāya sukhasaññāya na kampatīti – vipassanābalaṃ. Anattānupassanāya attasaññāya na kampatīti – vipassanābalaṃ. Nibbidānupassanāya nandiyā na kampatīti – vipassanābalaṃ. Virāgānupassanāya rāge na kampatīti – vipassanābalaṃ. Nirodhānupassanāya samudaye na kampatīti – vipassanābalaṃ. Paṭinissaggānupassanāya ādāne na kampatīti – vipassanābalaṃ. Avijjāya ca avijjā sahagatakilese ca khandhe ca na kampati na calati na vedhatīti – vipassanābalaṃ. Idaṃ vipassanābalaṃ.
观力者,以何义为观力?以无常随观于常想不动摇,故为观力。以苦随观于乐想不动摇,故为观力。以无我随观于我想不动摇,故为观力。以厌离随观于欢喜不动摇,故为观力。以离贪随观于贪不动摇,故为观力。以灭随观于集不动摇,故为观力。以舍弃随观于执取不动摇,故为观力。于无明及无明相应烦恼及诸蕴不动摇、不动、不震动,故为观力。此为观力。
ti katamesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā? Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. Imesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā .
以何三行之止息?证得第二禅那者,寻伺之语行已止息。证得第四禅那者,入出息之身行已止息。证得想受灭者,想与受之心行已止息。以此三行之止息。
§84
ti katamāhi soḷasahi ñāṇacariyāhi? Aniccānupassanā ñāṇacariyā, dukkhānupassanā ñāṇacariyā, anattānupassanā ñāṇacariyā, nibbidānupassanā ñāṇacariyā, virāgānupassanā ñāṇacariyā, nirodhānupassanā ñāṇacariyā, paṭinissaggānupassanā ñāṇacariyā, vivaṭṭanānupassanā ñāṇacariyā, sotāpattimaggo ñāṇacariyā, sotāpattiphalasamāpatti ñāṇacariyā, sakadāgāmimaggo ñāṇacariyā, sakadāgāmiphalasamāpatti ñāṇacariyā, anāgāmimaggo ñāṇacariyā, anāgāmiphalasamāpatti ñāṇacariyā, arahattamaggo ñāṇacariyā, arahattaphalasamāpatti ñāṇacariyā – imāhi soḷasahi ñāṇacariyāhi.
以哪十六种智行?无常随观智行、苦随观智行、无我随观智行、厌离随观智行、离贪随观智行、灭随观智行、舍遣随观智行、还灭随观智行、入流道智行、入流果等至智行、一来道智行、一来果等至智行、不来道智行、不来果等至智行、阿拉汉道智行、阿拉汉果等至智行——以这十六种智行。
§85
ti katamāhi navahi samādhicariyāhi? Paṭhamaṃ jhānaṃ samādhicariyā, dutiyaṃ jhānaṃ samādhicariyā, tatiyaṃ jhānaṃ samādhicariyā, catutthaṃ jhānaṃ samādhicariyā, ākāsānañcāyatanasamāpatti…pe… viññāṇañcāyatanasamāpatti… ākiñcaññāyatanasamāpatti… nevasaññānāsaññāyatanasamāpatti samādhicariyā. Paṭhamaṃ jhānaṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca – imāhi navahi samādhicariyāhi.
以哪九种定行?初禅那定行、第二禅那定行、第三禅那定行、第四禅那定行、空无边处等至……识无边处等至……无所有处等至……非想非非想处等至定行。为了获得初禅那,寻、伺、喜、乐、心一境性……为了获得非想非非想处等至,寻、伺、喜、乐、心一境性——以这九种定行。
ti pañca vasiyo. Āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī , vuṭṭhānavasī, paccavekkhaṇāvasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati; āvajjanāya dandhāyitattaṃ natthīti – āvajjanavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati; samāpajjanāya dandhāyitattaṃ natthīti – samāpajjanavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ adhiṭṭhāti ; adhiṭṭhāne dandhāyitattaṃ natthīti – adhiṭṭhānavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ vuṭṭhāti; vuṭṭhāne dandhāyitattaṃ natthīti – vuṭṭhānavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ paccavekkhati; paccavekkhaṇāya dandhāyitattaṃ natthīti – paccavekkhaṇāvasī.
五种自在。转向自在、入定自在、决意自在、出定自在、省察自在。于初禅那,在所欲处、如所欲、尽所欲地转向;在转向上没有迟钝——转向自在。于初禅那,在所欲处、如所欲、尽所欲地入定;在入定上没有迟钝——入定自在。于初禅那,在所欲处、如所欲、尽所欲地决意;在决意上没有迟钝——决意自在。于初禅那,在所欲处、如所欲、尽所欲地出定;在出定上没有迟钝——出定自在。于初禅那,在所欲处、如所欲、尽所欲地省察;在省察上没有迟钝——省察自在。
Dutiyaṃ jhānaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati; āvajjanāya dandhāyitattaṃ natthīti – āvajjanavasī. Nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati…pe… adhiṭṭhāti… vuṭṭhāti… paccavekkhati; paccavekkhaṇāya dandhāyitattaṃ natthīti – paccavekkhaṇāvasī. Imā pañca vasiyo. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭipassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇaṃ’’.
于第二禅那……于非想非非想处等至,在所欲处、如所欲、尽所欲地转向;在转向上没有迟钝——转向自在。于非想非非想处等至,在所欲处、如所欲、尽所欲地入定……决意……出定……省察;在省察上没有迟钝——省察自在。这是五种自在。那个以知的意义是智,以了知的意义是慧。因此说——「因为具备二力,以及因为三种行的寂止,以十六种智行、九种定行的自在性,慧是灭尽等至的智」。
Nirodhasamāpattiñāṇaniddeso catuttiṃsatimo. · 灭尽定智分别第三十四
35. Parinibbānañāṇaniddeso35. 般涅槃智分别
§86
Kathaṃ sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ? Idha sampajāno nekkhammena kāmacchandassa pavattaṃ pariyādiyati, abyāpādena byāpādassa pavattaṃ pariyādiyati, ālokasaññāya thinamiddhassa pavattaṃ pariyādiyati, avikkhepena uddhaccassa pavattaṃ pariyādiyati, dhammavavatthānena vicikicchāya…pe… ñāṇena avijjāya… pāmojjena aratiyā … paṭhamena jhānena nīvaraṇānaṃ pavattaṃ pariyādiyati…pe… arahattamaggena sabbakilesānaṃ pavattaṃ pariyādiyati.
如何正知者于生起的遍尽是慧,于般涅槃是智?于此,正知者以出离遍尽欲欲的生起,以无嗔遍尽嗔恨的生起,以光明想遍尽昏沉睡眠的生起,以不散乱遍尽掉举的生起,以法的简择遍尽疑……以智遍尽无明……以欣悦遍尽不乐……以初禅那遍尽诸盖的生起……以阿拉汉道遍尽一切烦恼的生起。
Atha vā pana sampajānassa anupādisesāya nibbānadhātuyā parinibbāyantassa idañceva cakkhupavattaṃ pariyādiyati, aññañca cakkhupavattaṃ na uppajjati. Idañceva sotapavattaṃ…pe… ghānapavattaṃ… jivhāpavattaṃ… kāyapavattaṃ… manopavattaṃ pariyādiyati, aññañca manopavattaṃ na uppajjati. Idaṃ sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ’’.
或者,正知者以无余涅槃界般涅槃时,这眼的生起遍尽,其他眼的生起不生起。这耳的生起……鼻的生起……舌的生起……身的生起……意的生起遍尽,其他意的生起不生起。这是正知者于生起的遍尽是慧,于般涅槃是智。那个以知的意义是智,以了知的意义是慧。因此说——「正知者于生起的遍尽是慧,于般涅槃是智」。
Parinibbānañāṇaniddeso pañcatiṃsatimo. · 般涅槃智分别第三十五
36. Samasīsaṭṭhañāṇaniddeso36. 平等八智分别
§87
Kathaṃ sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ? nti – pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo , kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā. ti nekkhammena kāmacchandaṃ sammā samucchindati. Abyāpādena byāpādaṃ sammā samucchindati. Ālokasaññāya thinamiddhaṃ sammā samucchindati. Avikkhepena uddhaccaṃ sammā samucchindati. Dhammavavatthānena vicikicchaṃ sammā samucchindati. Ñāṇena avijjaṃ sammā samucchindati. Pāmojjena aratiṃ sammā samucchindati. Paṭhamena jhānena nīvaraṇe sammā samucchindati…pe… arahattamaggena sabbakilese sammā samucchindati.
如何于一切法的正断、灭与不现起性是慧,于平等性是智?——五蕴、十二处、十八界、善法、不善法、无记法、欲界法、色界法、无色界法、不包摄法。以出离正断欲欲。以无嗔正断嗔恨。以光明想正断昏沉睡眠。以不散乱正断掉举。以法的简择正断疑。以智正断无明。以欣悦正断不乐。以初禅那正断诸盖……以阿拉汉道正断一切烦恼。
ti nekkhammena kāmacchandaṃ nirodheti. Abyāpādena byāpādaṃ nirodheti. Ālokasaññāya thinamiddhaṃ nirodheti. Avikkhepena uddhaccaṃ nirodheti. Dhammavavatthānena vicikicchaṃ nirodheti. Ñāṇena avijjaṃ nirodheti. Pāmojjena aratiṃ nirodheti. Paṭhamena jhānena nīvaraṇe nirodheti…pe… arahattamaggena sabbakilese nirodheti.
以出离灭欲欲。以无嗔灭嗔恨。以光明想灭昏沉睡眠。以不散乱灭掉举。以法的简择灭疑。以智灭无明。以欣悦灭不乐。以初禅那灭诸盖……以阿拉汉道灭一切烦恼。
ti nekkhammaṃ paṭiladdhassa kāmacchando na upaṭṭhāti. Abyāpādaṃ paṭiladdhassa byāpādo na upaṭṭhāti. Ālokasaññaṃ paṭiladdhassa thinamiddhaṃ na upaṭṭhāti. Avikkhepaṃ paṭiladdhassa uddhaccaṃ na upaṭṭhāti. Dhammavavatthānaṃ paṭiladdhassa vicikicchā na upaṭṭhāti. Ñāṇaṃ paṭiladdhassa avijjā na upaṭṭhāti. Pāmojjaṃ paṭiladdhassa arati na upaṭṭhāti. Paṭhamaṃ jhānaṃ paṭiladdhassa nīvaraṇā na upaṭṭhahanti…pe… arahattamaggaṃ paṭiladdhassa sabbakilesā na upaṭṭhahanti.
获得出离者,欲欲不现起。获得无嗔者,嗔恨不现起。获得光明想者,昏沉睡眠不现起。获得不散乱者,掉举不现起。获得法决定者,疑不现起。获得智者,无明不现起。获得喜悦者,不乐不现起。获得初禅者,诸盖不现起……获得阿拉汉道者,一切烦恼不现起。
nti kāmacchandassa pahīnattā nekkhammaṃ samaṃ. Byāpādassa pahīnattā abyāpādo samaṃ. Thinamiddhassa pahīnattā ālokasaññā samaṃ. Uddhaccassa pahīnattā avikkhepo samaṃ. Vicikicchāya pahīnattā dhammavavatthānaṃ samaṃ. Avijjāya pahīnattā ñāṇaṃ samaṃ. Aratiyā pahīnattā pāmojjaṃ samaṃ. Nīvaraṇānaṃ pahīnattā paṭhamaṃ jhānaṃ samaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo samaṃ.
由于欲欲已断,出离是平等。由于嗔恨已断,无嗔是平等。由于昏沉睡眠已断,光明想是平等。由于掉举已断,不散乱是平等。由于疑已断,法决定是平等。由于无明已断,智是平等。由于不乐已断,喜悦是平等。由于诸盖已断,初禅是平等……由于一切烦恼已断,阿拉汉道是平等。
nti terasa sīsāni – palibodhasīsañca taṇhā, vinibandhanasīsañca māno, parāmāsasīsañca diṭṭhi, vikkhepasīsañca uddhaccaṃ, saṃkilesasīsañca avijjā, adhimokkhasīsañca saddhā, paggahasīsañca vīriyaṃ, upaṭṭhānasīsañca sati, avikkhepasīsañca samādhi, dassanasīsañca paññā, pavattasīsañca jīvitindriyaṃ, gocarasīsañca vimokkho, saṅkhārasīsañca nirodho. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ’’.
十三种首要──渴爱是障碍之首要,慢是系缚之首要,见是执取之首要,掉举是散乱之首要,无明是杂染之首要,信是胜解之首要,精进是策励之首要,念是现起之首要,定是不散乱之首要,慧是见之首要,命根是转起之首要,解脱是行境之首要,灭是诸行之首要。以知之义为智,以了知之义为慧。因此说──「于一切法的正确断除、灭与不现起,慧在平等首要之义,智在知之义」。
Samasīsaṭṭhañāṇaniddeso chattiṃsatimo. · 平等八智分别第三十六
37. Sallekhaṭṭhañāṇaniddeso37. 削减八智分别
§88
Kathaṃ puthunānattekattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṃ? ti – rāgo puthu, doso puthu, moho puthu, kodho…pe… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe abhisaṅkhārā… sabbe bhavagāmikammā.
如何于众多、种种、威力、遍取,慧在削减之义,智在知之义?──贪是众多,嗔是众多,痴是众多,忿……恨……覆……恼……嫉……悭……诳……谄……傲……暴……慢……过慢……憍……放逸……一切烦恼……一切恶行……一切有行……一切趣有之业是众多。
nti kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ. Byāpādo nānattaṃ, abyāpādo ekattaṃ. Thinamiddhaṃ nānattaṃ, ālokasaññā ekattaṃ. Uddhaccaṃ nānattaṃ, avikkhepo ekattaṃ. Vicikicchā nānattaṃ, dhammavavatthānaṃ ekattaṃ. Avijjā nānattaṃ, ñāṇaṃ ekattaṃ. Arati nānattaṃ, pāmojjaṃ ekattaṃ. Nīvaraṇā nānattaṃ, paṭhamaṃ jhānaṃ ekattaṃ…pe… sabbe kilesā nānattaṃ, arahattamaggo ekattaṃ.
欲欲是种种,出离是一性。嗔恨是种种,无嗔是一性。昏沉睡眠是种种,光明想是一性。掉举是种种,不散乱是一性。疑是种种,法决定是一性。无明是种种,智是一性。不乐是种种,喜悦是一性。诸盖是种种,初禅是一性……一切烦恼是种种,阿拉汉道是一性。
ti pañca tejā – caraṇatejo, guṇatejo, paññātejo, puññatejo, dhammatejo. Caraṇatejena tejitattā dussīlyatejaṃ pariyādiyati. Guṇatejena tejitattā aguṇatejaṃ pariyādiyati. Paññātejena tejitattā duppaññatejaṃ pariyādiyati. Puññatejena tejitattā apuññatejaṃ pariyādiyati. Dhammatejena tejitattā adhammatejaṃ pariyādiyati.
五种威力──行威力、德威力、慧威力、福威力、法威力。以行威力威力故,遍取恶戒威力。以德威力威力故,遍取无德威力。以慧威力威力故,遍取劣慧威力。以福威力威力故,遍取无福威力。以法威力威力故,遍取非法威力。
ti kāmacchando asallekho, nekkhammaṃ sallekho . Byāpādo asallekho, abyāpādo sallekho. Thinamiddhaṃ asallekho, ālokasaññā sallekho. Uddhaccaṃ asallekho, avikkhepo sallekho. Vicikicchā asallekho, dhammavavatthānaṃ sallekho. Avijjā asallekho, ñāṇaṃ sallekho. Arati asallekho, pāmojjaṃ sallekho. Nīvaraṇā asallekho, paṭhamaṃ jhānaṃ sallekho…pe… sabbakilesā asallekho, arahattamaggo sallekho. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘puthunānattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṃ’’.
欲欲是非削减,出离是削减。嗔恨是非削减,无嗔是削减。昏沉睡眠是非削减,光明想是削减。掉举是非削减,不散乱是削减。疑是非削减,法决定是削减。无明是非削减,智是削减。不乐是非削减,喜悦是削减。诸盖是非削减,初禅是削减……一切烦恼是非削减,阿拉汉道是削减。以知之义为智,以了知之义为慧。因此说──「于众多、种种、威力、遍取,慧在削减之义,智在知之义」。
Sallekhaṭṭhañāṇaniddeso sattatiṃsatimo. · 削减八智分别第三十七
38. Vīriyārambhañāṇaniddeso38. 精进策励智分别
§89
Kathaṃ asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ.
如何于不退缩、勤奋、策励之义,慧在精进发起之义,智在知之义?为了未生的恶不善法不生起,于不退缩、勤奋、策励之义,慧在精进发起之义,智在知之义。为了已生的恶不善法断除,于不退缩、勤奋、策励之义,慧在精进发起之义,智在知之义。为了未生的善法生起,于不退缩、勤奋、策励之义,慧在精进发起之义,智在知之义。为了已生的善法住立、不忘失、增长、广大、修习、圆满,于不退缩、勤奋、策励之义,慧在精进发起之义,智在知之义。
Anuppannassa kāmacchandassa anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannassa kāmacchandassa pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Anuppannassa nekkhammassa uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannassa nekkhammassa ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ…pe….
为了未生起的欲欲不生起,于不懈怠、勤奋、努力之处的慧,于精进发起的智。为了已生起的欲欲断除,于不懈怠、勤奋、努力之处的慧,于精进发起的智。为了未生起的出离生起,于不懈怠、勤奋、努力之处的慧,于精进发起的智。为了已生起的出离住立、不忘失、增长、广大、修习、圆满,于不懈怠、勤奋、努力之处的慧,于精进发起的智……(中略)……
Anuppannānaṃ sabbakilesānaṃ anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannānaṃ sabbakilesānaṃ pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ…pe… anuppannassa arahattamaggassa uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannassa arahattamaggassa ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ’’.
为了未生起的一切烦恼不生起,于不懈怠、勤奋、努力之处的慧,于精进发起的智。为了已生起的一切烦恼断除,于不懈怠、勤奋、努力之处的慧,于精进发起的智……(中略)……为了未生起的阿拉汉道生起,于不懈怠、勤奋、努力之处的慧,于精进发起的智。为了已生起的阿拉汉道住立、不忘失、增长、广大、修习、圆满,于不懈怠、勤奋、努力之处的慧,于精进发起的智。那以了知之义为智,以遍知之义为慧。因此说——「于不懈怠、勤奋、努力之处的慧,于精进发起的智」。
Vīriyārambhañāṇaniddeso aṭṭhatiṃsatimo. · 精进策励智分别第三十八
39. Atthasandassanañāṇaniddeso39. 义显示智分别
§90
Kathaṃ nānādhammappakāsanatā paññā atthasandassane ñāṇaṃ? ti pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā.
如何是种种法显示性的慧,于义显示的智?即五蕴、十二处、十八界、善法、不善法、无记法、欲界法、色界法、无色界法、不包摄法。
ti rūpaṃ aniccato pakāseti, rūpaṃ dukkhato pakāseti, rūpaṃ anattato pakāseti. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato pakāseti, jarāmaraṇaṃ dukkhato pakāseti, jarāmaraṇaṃ anattato pakāseti.
即从无常显示色,从苦显示色,从无我显示色。受……(中略)……想……诸行……识……眼……(中略)……从无常显示老死,从苦显示老死,从无我显示老死。
ti kāmacchandaṃ pajahanto nekkhammatthaṃ sandasseti. Byāpādaṃ pajahanto abyāpādatthaṃ sandasseti. Thinamiddhaṃ pajahanto ālokasaññatthaṃ sandasseti. Uddhaccaṃ pajahanto avikkhepatthaṃ sandasseti. Vicikicchaṃ pajahanto dhammavavatthānatthaṃ sandasseti. Avijjaṃ pajahanto ñāṇatthaṃ sandasseti. Aratiṃ pajahanto pāmojjatthaṃ sandasseti. Nīvaraṇe pajahanto paṭhamajhānatthaṃ sandasseti …pe… sabbakilese pajahanto arahattamaggatthaṃ sandasseti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘nānādhammapakāsanatā paññā atthasandassane ñāṇaṃ’’.
即断除欲欲而显示出离义。断除嗔恨而显示无嗔恨义。断除昏沉睡眠而显示光明想义。断除掉举而显示不散乱义。断除疑而显示法决定义。断除无明而显示智义。断除不乐而显示喜悦义。断除诸盖而显示初禅那义……(中略)……断除一切烦恼而显示阿拉汉道义。那以了知之义为智,以遍知之义为慧。因此说——「种种法显示性的慧,于义显示的智」。
Atthasandassanañāṇaniddeso navatiṃsatimo. · 义显示智分别第三十九
40. Dassanavisuddhiñāṇaniddeso40. 见清净智分别
§91
Kathaṃ sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ? nti pañcakkhandhā…pe… apariyāpannā dhammā.
如何是一切法的一摄持、种种性、一性通达的慧,见清净智?即五蕴……(中略)……不包摄法。
ti dvādasahi ākārehi sabbe dhammā ekasaṅgahitā. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhijānanaṭṭhena, parijānanaṭṭhena, dhammaṭṭhena, dhātuṭṭhena, ñātaṭṭhena, sacchikiriyaṭṭhena, phusanaṭṭhena, abhisamayaṭṭhena – imehi dvādasahi ākārehi sabbe dhammā ekasaṅgahitā.
即以十二行相,一切法被一摄持。以如性之义、无我之义、真谛之义、通达之义、遍知之义、遍知之义、法之义、界之义、了知之义、作证之义、触之义、现观之义——以这十二行相,一切法被一摄持。
nti kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ…pe… sabbakilesā nānattaṃ, arahattamaggo ekattaṃ.
即欲欲是种种性,出离是一性……(中略)……一切烦恼是种种性,阿拉汉道是一性。
ti dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati. Samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhati. Nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati. Maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati.
以此,他通达苦谛的遍知通达。他通达集谛的断通达。他通达灭谛的作证通达。他通达道谛的修习通达。
ti sotāpattimaggakkhaṇe dassanaṃ visujjhati; sotāpattiphalakkhaṇe dassanaṃ visuddhaṃ. Sakadāgāmimaggakkhaṇe dassanaṃ visujjhati; sakadāgāmiphalakkhaṇe dassanaṃ visuddhaṃ. Anāgāmimaggakkhaṇe dassanaṃ visujjhati; anāgāmiphalakkhaṇe dassanaṃ visuddhaṃ. Arahattamaggakkhaṇe dassanaṃ visujjhati; arahattaphalakkhaṇe dassanaṃ visuddhaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ’’.
以此,在入流道刹那,见清净;在入流果刹那,见已清净。在一来道刹那,见清净;在一来果刹那,见已清净。在不来道刹那,见清净;在不来果刹那,见已清净。在阿拉汉道刹那,见清净;在阿拉汉果刹那,见已清净。那个,以知的意义是智,以了知的意义是慧。因此说:「于一切法的一合、种种、一性的通达,慧是见清净智。」
Dassanavisuddhiñāṇaniddeso cattālīsamo. · 见清净智分别第四十
41. Khantiñāṇaniddeso41. 忍智分别
§92
Kathaṃ viditattā paññā khantiñāṇaṃ? Rūpaṃ aniccato viditaṃ , rūpaṃ dukkhato viditaṃ, rūpaṃ anattato viditaṃ. Yaṃ yaṃ viditaṃ taṃ taṃ khamatīti – viditattā paññā khantiñāṇaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ aniccato viditaṃ, jarāmaraṇaṃ dukkhato viditaṃ, jarāmaraṇaṃ anattato viditaṃ. Yaṃ yaṃ viditaṃ taṃ taṃ khamatīti – viditattā paññā khantiñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘viditattā paññā khantiñāṇaṃ’’.
如何由于已知,慧是忍智?色被知为无常,色被知为苦,色被知为无我。凡被知者,他忍可那个——由于已知,慧是忍智。受……想……行……识……眼……老死被知为无常,老死被知为苦,老死被知为无我。凡被知者,他忍可那个——由于已知,慧是忍智。那个,以知的意义是智,以了知的意义是慧。因此说:「由于已知,慧是忍智。」
Khantiñāṇaniddeso ekacattālīsamo. · 忍智分别第四十一
42. Pariyogāhaṇañāṇaniddeso42. 深入智分别
§93
Kathaṃ phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ? Rūpaṃ aniccato phusati, rūpaṃ dukkhato phusati, rūpaṃ anattato phusati. Yaṃ yaṃ phusati taṃ taṃ pariyogāhatīti – phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato phusati, dukkhato phusati, anattato phusati. Yaṃ yaṃ phusati taṃ taṃ pariyogāhatīti – phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ’’.
如何由于已触,慧是深入智?他触色为无常,他触色为苦,他触色为无我。凡他所触者,他深入那个——由于已触,慧是深入智。受……想……行……识……眼……他触老死为无常,触为苦,触为无我。凡他所触者,他深入那个——由于已触,慧是深入智。那个,以知的意义是智,以了知的意义是慧。因此说:「由于已触,慧是深入智。」
Pariyogāhaṇañāṇaniddeso dvecattālīsamo. · 深入智分别第四十二
43. Padesavihārañāṇaniddeso43. 部分住智分别
§94
Kathaṃ samodahane paññā padesavihāre ñāṇaṃ? Micchādiṭṭhipaccayāpi vedayitaṃ, micchādiṭṭhivūpasamapaccayāpi vedayitaṃ. Sammādiṭṭhipaccayāpi vedayitaṃ, sammādiṭṭhivūpasamapaccayāpi vedayitaṃ. Micchāsaṅkappapaccayāpi vedayitaṃ, micchāsaṅkappavūpasamapaccayāpi vedayitaṃ. Sammāsaṅkappapaccayāpi vedayitaṃ, sammāsaṅkappavūpasamapaccayāpi vedayitaṃ…pe… micchāvimuttipaccayāpi vedayitaṃ, micchāvimuttivūpasamapaccayāpi vedayitaṃ. Sammāvimuttipaccayāpi vedayitaṃ, sammāvimuttivūpasamapaccayāpi vedayitaṃ. Chandapaccayāpi vedayitaṃ, chandavūpasamapaccayāpi vedayitaṃ. Vitakkapaccayāpi vedayitaṃ, vitakkavūpasamapaccayāpi vedayitaṃ. Saññāpaccayāpi vedayitaṃ, saññāvūpasamapaccayāpi vedayitaṃ.
如何在等置,慧是部分住智?以邪见为缘,也被感受;以邪见的止息为缘,也被感受。以正见为缘,也被感受;以正见的止息为缘,也被感受。以邪思惟为缘,也被感受;以邪思惟的止息为缘,也被感受。以正思惟为缘,也被感受;以正思惟的止息为缘,也被感受……以邪解脱为缘,也被感受;以邪解脱的止息为缘,也被感受。以正解脱为缘,也被感受;以正解脱的止息为缘,也被感受。以欲为缘,也被感受;以欲的止息为缘,也被感受。以寻为缘,也被感受;以寻的止息为缘,也被感受。以想为缘,也被感受;以想的止息为缘,也被感受。
Chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ. Chando ca vūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ. Chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ. Chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ. Appattassa pattiyā atthi āsavaṃ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘samodahane paññā padesavihāre ñāṇaṃ’’.
欲未止息,寻未止息,想未止息,以那个为缘,也被感受。欲已止息,寻未止息,想未止息,以那个为缘,也被感受。欲已止息,寻已止息,想未止息,以那个为缘,也被感受。欲已止息,寻已止息,想已止息,以那个为缘,也被感受。对于未得者的得,有漏存在,在那个处也未达到,以那个为缘,也被感受。那个,以知的意义是智,以了知的意义是慧。因此说:「在等置,慧是部分住智。」
Padesavihārañāṇaniddeso tecattālīsamo. · 部分住智分别第四十三
44-49. Chavivaṭṭañāṇaniddeso44-49. 六转智分别
§95
Kathaṃ adhipatattā paññā saññāvivaṭṭe ñāṇaṃ? Nekkhammādhipatattā paññā kāmacchandato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Abyāpādādhipatattā paññā byāpādato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Ālokasaññādhipatattā paññā thinamiddhato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Avikkhepādhipatattā paññā uddhaccato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Dhammavavatthānādhipatattā paññā vicikicchāya saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Ñāṇādhipatattā paññā avijjāya saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Pāmojjādhipatattā paññā aratiyā saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Paṭhamajjhānādhipatattā paññā nīvaraṇehi saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ…pe… arahattamaggādhipatattā paññā sabbakilesehi saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ . Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘adhipatattā paññā saññāvivaṭṭe ñāṇaṃ’’.
如何由于增上,慧是想转离智?由于出离的增上,慧从欲欲转离想——由于增上,慧是想转离智。由于无嗔的增上,慧从嗔恨转离想——由于增上,慧是想转离智。由于光明想的增上,慧从昏沉睡眠转离想——由于增上,慧是想转离智。由于不散乱的增上,慧从掉举转离想——由于增上,慧是想转离智。由于法的简择的增上,慧从疑转离想——由于增上,慧是想转离智。由于智的增上,慧从无明转离想——由于增上,慧是想转离智。由于喜悦的增上,慧从不乐转离想——由于增上,慧是想转离智。由于初禅的增上,慧从诸盖转离想——由于增上,慧是想转离智……由于阿拉汉道的增上,慧从一切烦恼转离想——由于增上,慧是想转离智。那个,以知的意义是智,以了知的意义是慧。因此说:「由于增上,慧是想转离智。」
§96
Kathaṃ nānatte paññā cetovivaṭṭe ñāṇaṃ? Kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ. Nekkhammekattaṃ cetayato kāmacchandato cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ. Byāpādo nānattaṃ, abyāpādo ekattaṃ. Abyāpādekattaṃ cetayato byāpādato cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ. Thinamiddhaṃ nānattaṃ, ālokasaññā ekattaṃ. Ālokasaññekattaṃ cetayato thinamiddhato cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ…pe… sabbakilesā nānattaṃ, arahattamaggo ekattaṃ. Arahattamaggekattaṃ cetayato sabbakilesehi cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘nānatte paññā cetovivaṭṭe ñāṇaṃ’’.
如何在种种,慧是心转离智?欲欲是种种,出离是一性。思惟出离一性时,心从欲欲转离——在种种,慧是心转离智。嗔恨是种种,无嗔是一性。思惟无嗔一性时,心从嗔恨转离——在种种,慧是心转离智。昏沉睡眠是种种,光明想是一性。思惟光明想一性时,心从昏沉睡眠转离——在种种,慧是心转离智……一切烦恼是种种,阿拉汉道是一性。思惟阿拉汉道一性时,心从一切烦恼转离——在种种,慧是心转离智。那个,以知的意义是智,以了知的意义是慧。因此说:「在种种,慧是心转离智。」
§97
Kathaṃ adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ’’.
如何在决意时为慧,在心转起时为智?断除欲欲时,以出离之力决意心——在决意时为慧,在心转起时为智。断除嗔恨时,以无嗔之力决意心——在决意时为慧,在心转起时为智。断除昏沉睡眠时,以光明想之力决意心——在决意时为慧,在心转起时为智……断除一切烦恼时,以阿拉汉道之力决意心——在决意时为慧,在心转起时为智。那个,以知的意义为智,以了知的意义为慧。因此说:「在决意时为慧,在心转起时为智」。
§98
Kathaṃ suññate paññā ñāṇavivaṭṭe ñāṇaṃ? ‘‘Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā’’ti yathābhūtaṃ jānato passato cakkhābhinivesato ñāṇaṃ vivaṭṭatīti – suññate paññā ñāṇavivaṭṭe ñāṇaṃ. ‘‘Sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā’’ti yathābhūtaṃ jānato passato manābhinivesato ñāṇaṃ vivaṭṭatīti – suññate paññā ñāṇavivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘suññate paññā ñāṇavivaṭṭe ñāṇaṃ’’.
如何在空时为慧,在智转起时为智?如实知见「眼是空的,无我或我所,无常或坚固或恒久或不变易法」者,从眼的执着智转起——在空时为慧,在智转起时为智。如实知见「耳是空的……鼻是空的……舌是空的……身是空的……意是空的,无我或我所,无常或坚固或恒久或不变易法」者,从意的执着智转起——在空时为慧,在智转起时为智。那个,以知的意义为智,以了知的意义为慧。因此说:「在空时为慧,在智转起时为智」。
§99
Kathaṃ vosagge paññā vimokkhavivaṭṭe ñāṇaṃ? Nekkhammena kāmacchandaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Abyāpādena byāpādaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Ālokasaññāya thinamiddhaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ . Avikkhepena uddhaccaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Dhammavavatthānena vicikicchaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ…pe… arahattamaggena sabbakilese vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘vosagge paññā vimokkhavivaṭṭe ñāṇaṃ’’.
如何在舍弃时为慧,在解脱转起时为智?以出离舍弃欲欲——在舍弃时为慧,在解脱转起时为智。以无嗔舍弃嗔恨——在舍弃时为慧,在解脱转起时为智。以光明想舍弃昏沉睡眠——在舍弃时为慧,在解脱转起时为智。以不散乱舍弃掉举——在舍弃时为慧,在解脱转起时为智。以法的确定舍弃疑——在舍弃时为慧,在解脱转起时为智……以阿拉汉道舍弃一切烦恼——在舍弃时为慧,在解脱转起时为智。那个,以知的意义为智,以了知的意义为慧。因此说:「在舍弃时为慧,在解脱转起时为智」。
§100
Kathaṃ tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ? Dukkhassa pīḷanaṭṭhaṃ saṅkhataṭṭhaṃ santāpaṭṭhaṃ vipariṇāmaṭṭhaṃ parijānanto vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ. Samudayassa āyūhanaṭṭhaṃ nidānaṭṭhaṃ saññogaṭṭhaṃ palibodhaṭṭhaṃ pajahanto vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ. Nirodhassa nissaraṇaṭṭhaṃ vivekaṭṭhaṃ asaṅkhataṭṭhaṃ amataṭṭhaṃ sacchikaronto vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ. Maggassa niyyānaṭṭhaṃ hetuṭṭhaṃ dassanaṭṭhaṃ ādhipateyyaṭṭhaṃ bhāvento vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ.
如何在如实义时为慧,在谛转起时为智?遍知苦的逼迫义、有为义、热恼义、变易义而转起——在如实义时为慧,在谛转起时为智。断除集的积聚义、因缘义、结缚义、障碍义而转起——在如实义时为慧,在谛转起时为智。现证灭的出离义、远离义、无为义、不死义而转起——在如实义时为慧,在谛转起时为智。修习道的出离义、因义、见义、增上义而转起——在如实义时为慧,在谛转起时为智。
Saññāvivaṭṭo, cetovivaṭṭo, cittavivaṭṭo, ñāṇavivaṭṭo, vimokkhavivaṭṭo , saccavivaṭṭo. Sañjānanto vivaṭṭatīti – saññāvivaṭṭo. Cetayanto vivaṭṭatīti – cetovivaṭṭo. Vijānanto vivaṭṭatīti – cittavivaṭṭo. Ñāṇaṃ karonto vivaṭṭatīti – ñāṇavivaṭṭo. Vosajjanto vivaṭṭatīti – vimokkhavivaṭṭo. Tathaṭṭhe vivaṭṭatīti – saccavivaṭṭo.
想转起、思转起、心转起、智转起、解脱转起、谛转起。想而转起——想转起。思而转起——思转起。识而转起——心转起。作智而转起——智转起。舍弃而转起——解脱转起。在如实义转起——谛转起。
Yattha saññāvivaṭṭo, tattha cetovivaṭṭo. Yattha cetovivaṭṭo, tattha saññāvivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo tattha cittavivaṭṭo. Yattha cittavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo, tattha ñāṇavivaṭṭo. Yattha ñāṇavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo, tattha vimokkhavivaṭṭo. Yattha vimokkhavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo, tattha saccavivaṭṭo. Yattha saccavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo. Taṃ ñātaṭṭhena ñāṇaṃ , pajānanaṭṭhena paññā. Tena vuccati – ‘‘tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ’’.
凡有想转起之处,彼处有思转起。凡有思转起之处,彼处有想转起。凡有想转起、思转起之处,彼处有心转起。凡有心转起之处,彼处有想转起、思转起。凡有想转起、思转起、心转起之处,彼处有智转起。凡有智转起之处,彼处有想转起、思转起、心转起。凡有想转起、思转起、心转起、智转起之处,彼处有解脱转起。凡有解脱转起之处,彼处有想转起、思转起、心转起、智转起。凡有想转起、思转起、心转起、智转起、解脱转起之处,彼处有谛转起。凡有谛转起之处,彼处有想转起、思转起、心转起、智转起、解脱转起。那个,以知的意义为智,以了知的意义为慧。因此说:「在如实义时为慧,在谛转起时为智」。
Chavivaṭṭañāṇaniddeso navacattālīsamo. · 六转智分别第四十九
50. Iddhividhañāṇaniddeso50. 神变智分别
§101
Kathaṃ kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā muduṃ karitvā kammaniyaṃ kāyampi citte samodahati, cittampi kāye samodahati, kāyavasena cittaṃ pariṇāmeti, cittavasena kāyaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti, cittavasena kāyaṃ adhiṭṭhāti; kāyavasena cittaṃ pariṇāmetvā cittavasena kāyaṃ pariṇāmetvā kāyavasena cittaṃ adhiṭṭhahitvā cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca kāye okkamitvā viharati. So tathābhāvitena cittena parisuddhena pariyodātena iddhividhañāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti.
如何身与心的一境性、乐想与轻想,以决意之力,在成就义时为慧,在神变时为智?于此,比库修习具足欲定勤行成就的神足,修习具足精进定勤行成就的神足,修习具足心定勤行成就的神足,修习具足观定勤行成就的神足。他在这四神足修习心、调伏心,使之柔软、适业。他在这四神足修习心、调伏心,使之柔软、适业后,将身置于心中,将心置于身中,以身之力转变心,以心之力转变身,以身之力决意心,以心之力决意身;以身之力转变心,以心之力转变身,以身之力决意心,以心之力决意身后,使乐想与轻想进入身中而住。他以如是修习的心,清净、皎洁,引导心、倾向心于神变智。他体验种种神变。
§102
Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ’’.
一人成为多人,多人成为一人;显现、隐没;穿墙、穿壁、穿山而行无碍,如在虚空;于地出没,如在水中;于水上不沉而行,如在地上;于虚空中结跏趺坐而行,如有翼之鸟;以手触摸、抚摸如此大神力、大威力的日月;乃至以身自在行至梵天界。那个,以知的意义为智,以了知的意义为慧。因此说:「身与心的一境性、乐想与轻想,以决意之力,在成就义时为慧,在神变时为智」。
Iddhividhañāṇaniddeso paññāsamo. · 神变智分别第五十
51. Sotadhātuvisuddhiñāṇaniddeso51. 耳界清净智分别
§103
Kathaṃ vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ ? Idha bhikkhu chandasamādhi…pe… vīriyasamādhi… cittasamādhi… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā, muduṃ karitvā kammaniyaṃ dūrepi saddānaṃ saddanimittaṃ manasi karoti, santikepi saddānaṃ saddanimittaṃ manasi karoti, oḷārikānampi saddānaṃ saddanimittaṃ manasi karoti, sukhumānampi saddānaṃ saddanimittaṃ manasi karoti, saṇhasaṇhānampi saddānaṃ saddanimittaṃ manasi karoti, puratthimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, pacchimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, uttarāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, dakkhiṇāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, puratthimāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, pacchimāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, uttarāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, dakkhiṇāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, heṭṭhimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, uparimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti. So tathābhāvitena cittena parisuddhena pariyodātena sotadhātuvisuddhiñāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca ye dūre santike ca. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ’’.
如何以寻的扩展,在摄取种种与一性的声相时,慧是耳界清净智?于此,比库修习具足欲定勤行成就的神足,精进定……心定……观定勤行成就的神足。他于此四神足培育心、调伏心,使之柔软、适业。他于此四神足培育心、调伏心,使之柔软、适业后,作意远处诸声的声相,作意近处诸声的声相,作意粗诸声的声相,作意细诸声的声相,作意极细诸声的声相,作意东方诸声的声相,作意西方诸声的声相,作意北方诸声的声相,作意南方诸声的声相,作意东隅诸声的声相,作意西隅诸声的声相,作意北隅诸声的声相,作意南隅诸声的声相,作意下方诸声的声相,作意上方诸声的声相。他以如此修习的心,清净、皎洁,为耳界清净智而引发心、倾向心。他以清净、超越人的天耳界,听闻两种声——天的与人的,远的与近的。那以知的意义是智,以了知的意义是慧。因此说:「以寻的扩展,在摄取种种与一性的声相时,慧是耳界清净智」。
Sotadhātuvisuddhiñāṇaniddeso ekapaññāsamo. · 耳界清净智分别第五十一
52. Cetopariyañāṇaniddeso52. 他心智分别
§104
Kathaṃ tiṇṇaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyāpariyogāhaṇe paññā cetopariyañāṇaṃ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā, muduṃ karitvā kammaniyaṃ evaṃ pajānāti – ‘‘idaṃ rūpaṃ somanassindriyasamuṭṭhitaṃ, idaṃ rūpaṃ domanassindriyasamuṭṭhitaṃ, idaṃ rūpaṃ upekkhindriyasamuṭṭhita’’nti . So tathābhāvitena cittena parisuddhena pariyodātena cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘‘sarāgaṃ citta’’nti pajānāti, vītarāgaṃ vā cittaṃ ‘‘vītarāgaṃ citta’’nti pajānāti, sadosaṃ vā cittaṃ…pe… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘‘avimuttaṃ cittanti pajānāti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘tiṇṇaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyāpariyogāhaṇe paññā cetopariyañāṇaṃ’’.
如何以三种心的扩展,以根的净信,在摄取种种与一性的识行时,慧是他心智?于此,比库修习具足欲定勤行成就的神足,精进定……心定……观定勤行成就的神足。他于此四神足培育心、调伏心,使之柔软、适业。他于此四神足培育心、调伏心,使之柔软、适业后,如此了知:「此色是由喜根所生起,此色是由忧根所生起,此色是由舍根所生起。」他以如此修习的心,清净、皎洁,为他心智而引发心、倾向心。他以心遍知其他有情、其他补特伽罗的心而了知——有贪的心了知为「有贪的心」,离贪的心了知为「离贪的心」,有嗔的心……离嗔的心……有痴的心……离痴的心……收缩的心……散乱的心……广大的心……不广大的心……有上的心……无上的心……得定的心……未得定的心……解脱的心……未解脱的心了知为「未解脱的心」。那以知的意义是智,以了知的意义是慧。因此说:「以三种心的扩展,以根的净信,在摄取种种与一性的识行时,慧是他心智」。
Cetopariyañāṇaniddeso dvepaññāsamo. · 他心智分别第五十二
53. Pubbenivāsānussatiñāṇaniddeso53. 宿住随念智分别
§105
Kathaṃ paccayapavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ? Idha bhikkhu chandasamādhi…pe… muduṃ karitvā kammaniyaṃ evaṃ pajānāti – ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.
如何以缘所转起的诸法,以种种与一性的业扩展,在摄取时,慧是宿住随念智?于此,比库欲定……使之柔软、适业后,如此了知:「此有故彼有,此生故彼生,即:以无明为缘而有行,以行为缘而有识,以识为缘而有名色,以名色为缘而有六处,以六处为缘而有触,以触为缘而有受,以受为缘而有渴爱,以渴爱为缘而有取,以取为缘而有有,以有为缘而有生,以生为缘而有老死、愁、悲、苦、忧、恼生起;如是有此整个苦蕴的集起。」
So tathābhāvitena cittena parisuddhena pariyodātena pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo, jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evama āyupariyanto, so tato cuto idhūpapanno’’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘paccayapavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ’’.
他以如此修习的心,清净、皎洁,为宿住随念智而引发心、倾向心。他随念种种宿住,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,许多坏劫、许多成劫、许多坏成劫——「我在彼处是如此名、如此姓、如此色、如此食、如此受乐苦、如此寿量,从彼处死后,生于彼处;在彼处也是如此名、如此姓、如此色、如此食、如此受乐苦、如此寿量,从彼处死后,生于此处。」如此,他随念有行相、有处所的种种宿住。那以知的意义是智,以了知的意义是慧。因此说:「以缘所转起的诸法,以种种与一性的业扩展,在摄取时,慧是宿住随念智」。
Pubbenivāsānussatiñāṇaniddeso tepaññāsamo. · 宿住随念智分别第五十三
54. Dibbacakkhuñāṇaniddeso54. 天眼智分别
§106
Kathaṃ obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā, muduṃ karitvā kammaniyaṃ ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti – ‘‘yathā divā tathā rattiṃ, yathā rattiṃ tathā divā’’. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. So tathābhāvitena cittena parisuddhena pariyodātena sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena, satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṃ anupavādakā, sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ’’.
如何以光明,在见种种与一性的色相时,慧是天眼智?于此,比库修习具足欲定勤行成就的神足,精进定……心定……观定勤行成就的神足。他于此四神足培育心、调伏心,使之柔软、适业。他于此四神足培育心、调伏心,使之柔软、适业后,作意光明想,确定日想——「如日如是夜,如夜如是日。」如此,以开放的心、无覆蔽的心,修习有光明的心。他以如此修习的心,清净、皎洁,为有情死生智而引发心、倾向心。他以清净、超越人的天眼,见有情死时、生时,卑贱、高贵、美丽、丑陋、善趣、恶趣,了知随业而去的有情:「这些尊者有情,具足身恶行,具足语恶行,具足意恶行,诽谤圣者,邪见者,受持邪见业;他们身坏命终后,生于苦处、恶趣、堕处、地狱。或者这些尊者有情,具足身善行,具足语善行,具足意善行,不诽谤圣者,正见者,受持正见业;他们身坏命终后,生于善趣、天界。」如此,他以清净、超越人的天眼,见有情死时、生时,卑贱、高贵、美丽、丑陋、善趣、恶趣,了知随业而去的有情。那以知的意义是智,以了知的意义是慧。因此说:「以光明,在见种种与一性的色相时,慧是天眼智」。
Dibbacakkhuñāṇaniddeso catupaññāsamo. · 天眼智分别第五十四
55. Āsavakkhayañāṇaniddeso55. 漏尽智分别
§107
Kathaṃ catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasibhāvatā paññā āsavānaṃ khaye ñāṇaṃ? Katamesaṃ tiṇṇannaṃ indriyānaṃ? Anaññātaññassāmītindriyassa aññindriyassa aññātāvindriyassa.
如何以六十四行相,以三根的自在性,慧是漏尽智?哪三根?未知当知根、已知根、具知根。
Anaññātaññassāmītindriyaṃ kati ṭhānāni gacchati, aññindriyaṃ kati ṭhānāni gacchati, aññātāvindriyaṃ kati ṭhānāni gacchati? Anaññātaññassāmītindriyaṃ ekaṃ ṭhānaṃ gacchati – sotāpattimaggaṃ. Aññindriyaṃ cha ṭhānāni gacchati – sotāpattiphalaṃ , sakadāgāmimaggaṃ , sakadāgāmiphalaṃ, anāgāmimaggaṃ, anāgāmiphalaṃ, arahattamaggaṃ. Aññātāvindriyaṃ ekaṃ ṭhānaṃ gacchati – arahattaphalaṃ.
未知当知根去几处,已知根去几处,具知根去几处?未知当知根去一处——入流道。已知根去六处——入流果、一来道、一来果、不来道、不来果、阿拉汉道。具知根去一处——阿拉汉果。
Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Sotāpattimaggakkhaṇe jātā dhammā ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.
在入流道刹那,未知当知根的信根以胜解为眷属,精进根以策励为眷属,念根以现起为眷属,定根以不散乱为眷属,慧根以见为眷属,意根以了知为眷属,喜根以遍满为眷属,命根以转起相续主宰为眷属。在入流道刹那所生的诸法,除了心所生色,一切都是善,一切都是无漏,一切都是出离,一切都是趣向损减,一切都是出世间,一切都是以涅槃为所缘。在入流道刹那,未知当知根的这些八根是俱生眷属,互相眷属,依止眷属,相应眷属,俱行、俱生、和合、相应。它们既是彼的行相,也是眷属。
Sotāpattiphalakkhaṇe aññindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Sotāpattiphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattiphalakkhaṇe aññindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.
在入流果刹那,未知当知根的信根以胜解为眷属,精进根以策励为眷属,念根以现起为眷属,定根以不散乱为眷属,慧根以见为眷属,意根以了知为眷属,喜根以遍满为眷属,命根以转起相续增上为眷属。在入流果刹那生起的诸法,除了心生色之外,一切都是无记的,一切都是无漏的,一切都是出世间的,一切都是以涅槃为所缘的。在入流果刹那,未知当知根的这八根以俱生为眷属,以相互为眷属,以依止为眷属,以相应为眷属,它们共同、俱生、混合、相应。这些就是它的行相与眷属。
Sakadāgāmimaggakkhaṇe …pe… sakadāgāmiphalakkhaṇe…pe… anāgāmimaggakkhaṇe…pe… anāgāmiphalakkhaṇe…pe… arahattamaggakkhaṇe aññindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti…pe… jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Arahattamaggakkhaṇe jātā dhammā ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattamaggakkhaṇe aññindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.
在一来道刹那……在一来果刹那……在不来道刹那……在不来果刹那……在阿拉汉道刹那,未知当知根的信根以胜解为眷属……命根以转起相续增上为眷属。在阿拉汉道刹那生起的诸法,除了心生色之外,一切都是善的,一切都是无漏的,一切都是出离的,一切都是趣向损减的,一切都是出世间的,一切都是以涅槃为所缘的。在阿拉汉道刹那,未知当知根的这八根以俱生为眷属,以相互为眷属,以依止为眷属,以相应为眷属,它们共同、俱生、混合、相应。这些就是它的行相与眷属。
Arahattaphalakkhaṇe aññātāvindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Arahattaphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattaphalakkhaṇe aññātāvindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca. Iti imāni aṭṭhaṭṭhakāni catusaṭṭhi honti.
在阿拉汉果刹那,已知根的信根以胜解为眷属,精进根以策励为眷属,念根以现起为眷属,定根以不散乱为眷属,慧根以见为眷属,意根以了知为眷属,喜根以遍满为眷属,命根以转起相续增上为眷属。在阿拉汉果刹那生起的诸法,一切都是无记的,除了心生色之外,一切都是无漏的,一切都是出世间的,一切都是以涅槃为所缘的。在阿拉汉果刹那,已知根的这八根以俱生为眷属,以相互为眷属,以依止为眷属,以相应为眷属,它们共同、俱生、混合、相应。这些就是它的行相与眷属。如此这八个八,成为六十四。
ti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasibhāvatā paññā āsavānaṃ khaye ñāṇaṃ’’.
什么是那些漏?欲漏、有漏、见漏、无明漏。这些漏在何处被灭尽?以入流道,见漏无余被灭尽,趣向恶趣的欲漏被灭尽,趣向恶趣的有漏被灭尽,趣向恶趣的无明漏被灭尽。这些漏在此处被灭尽。以一来道,粗的欲漏被灭尽,与其同义的有漏被灭尽,与其同义的无明漏被灭尽。这些漏在此处被灭尽。以不来道,欲漏无余被灭尽,与其同义的有漏被灭尽,与其同义的无明漏被灭尽。这些漏在此处被灭尽。以阿拉汉道,有漏无余被灭尽,无明漏无余被灭尽。这些漏在此处被灭尽。那个在知的意义上是智,在了知的意义上是慧。因此说:「以六十四行相,三根的自在性是慧,在诸漏灭尽是智」。
Āsavakkhayañāṇaniddeso pañcapaññāsamo. · 漏尽智分别第五十五
56-63. Saccañāṇacatukkadvayaniddeso56-63. 谛智四法二分别
§108
Kathaṃ pariññaṭṭhe paññā dukkhe ñāṇaṃ, pahānaṭṭhe paññā samudaye ñāṇaṃ, sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ, bhāvanaṭṭhe paññā magge ñāṇaṃ? Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho pariññātaṭṭho; samudayassa āyūhanaṭṭho nidānaṭṭho saññogaṭṭho palibodhaṭṭho pahānaṭṭho; nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho sacchikiriyaṭṭho; maggassa niyyānaṭṭho hetuṭṭho dassanaṭṭho ādhipateyyaṭṭho bhāvanaṭṭho. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘pariññaṭṭhe paññā dukkhe ñāṇaṃ, pahānaṭṭhe paññā samudaye ñāṇaṃ, sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ, bhāvanaṭṭhe paññā magge ñāṇaṃ’’.
如何在遍知的意义上慧是苦的智,在断的意义上慧是集的智,在作证的意义上慧是灭的智,在修习的意义上慧是道的智?苦的逼恼义、有为义、热恼义、变易义、遍知义;集的积集义、因义、结合义、障碍义、断义;灭的出离义、远离义、无为义、不死义、作证义;道的出离义、因义、见义、增上义、修习义。那个在知的意义上是智,在了知的意义上是慧。因此说:「在遍知的意义上慧是苦的智,在断的意义上慧是集的智,在作证的意义上慧是灭的智,在修习的意义上慧是道的智」。
§109
Kathaṃ dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ? Maggasamaṅgissa ñāṇaṃ dukkhe petaṃ ñāṇaṃ, dukkhasamudaye petaṃ ñāṇaṃ, dukkhanirodhe petaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya petaṃ ñāṇaṃ.
如何是苦的智、苦集的智、苦灭的智、导至苦灭之道的智?具足道者的智是苦的智,是苦集的智,是苦灭的智,是导至苦灭之道的智。
Tattha katamaṃ dukkhe ñāṇaṃ? Dukkhaṃ ārabbha yā uppajjati paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati dukkhe ñāṇaṃ. Dukkhasamudayaṃ ārabbha…pe… dukkhanirodhaṃ ārabbha…pe… dukkhanirodhagāminiṃ paṭipadaṃ ārabbha yā uppajjati paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ , dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ’’.
其中,什么是苦的智?缘于苦而生起的慧、了知、择、简择、择法、思择、近察、普察、贤明、巧妙、善巧、审察、思惟、观察、广慧、睿智、导慧、观、正知、激励、慧、慧根、慧力、慧剑、慧宫、慧光明、慧光辉、慧光耀、慧宝、无痴、择法、正见——这称为苦的智。缘于苦集……缘于苦灭……缘于导至苦灭之道而生起的慧、了知……无痴、择法、正见——这称为导至苦灭之道的智。那个在知的意义上是智,在了知的意义上是慧。因此说:「苦的智、苦集的智、苦灭的智、导至苦灭之道的智」。
Saccañāṇacatukkadvayaniddeso tesaṭṭhimo. · 谛智四法二分别第六十三
64-67. Suddhikapaṭisambhidāñāṇaniddeso64-67. 纯无碍解智分别
§110
Kathaṃ atthapaṭisambhide ñāṇaṃ, dhammapaṭisambhide ñāṇaṃ, niruttipaṭisambhide ñāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ? Atthesu ñāṇaṃ atthapaṭisambhidā, dhammesu ñāṇaṃ dhammapaṭisambhidā, niruttīsu ñāṇaṃ niruttipaṭisambhidā, paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā. Atthanānatte paññā atthapaṭisambhide ñāṇaṃ, dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ, niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ, atthavavatthāne paññā atthapaṭisambhide ñāṇaṃ, dhammavavatthāne paññā dhammapaṭisambhide ñāṇaṃ niruttivavatthāne paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānavavatthāne paññā paṭibhānapaṭisambhide ñāṇaṃ.
如何是义无碍解的智、法无碍解的智、词无碍解的智、辩无碍解的智?诸义的智是义无碍解,诸法的智是法无碍解,诸词的智是词无碍解,诸辩的智是辩无碍解。在义的种种性慧是义无碍解的智,在法的种种性慧是法无碍解的智,在词的种种性慧是词无碍解的智,在辩的种种性慧是辩无碍解的智,在义的确定慧是义无碍解的智,在法的确定慧是法无碍解的智,在词的确定慧是词无碍解的智,在辩的确定慧是辩无碍解的智。
Atthasallakkhaṇe paññā atthapaṭisambhide ñāṇaṃ, dhammasallakkhaṇe paññā dhammapaṭisambhide ñāṇaṃ, niruttisallakkhaṇe paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānasallakkhaṇe paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthūpalakkhaṇe paññā atthapaṭisambhide ñāṇaṃ, dhammūpalakkhaṇe paññā dhammapaṭisambhide ñāṇaṃ, niruttūpalakkhaṇe paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānūpalakkhaṇe paññā paṭibhānapaṭisambhide ñāṇaṃ.
于义的特相之慧是义无碍解智,于法的特相之慧是法无碍解智,于词的特相之慧是词无碍解智,于辩的特相之慧是辩无碍解智。于义的随相之慧是义无碍解智,于法的随相之慧是法无碍解智,于词的随相之慧是词无碍解智,于辩的随相之慧是辩无碍解智。
Atthappabhede paññā atthapaṭisambhide ñāṇaṃ, dhammappabhede paññā dhammapaṭisambhide ñāṇaṃ, niruttippabhede paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānappabhede paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthappabhāvane paññā atthapaṭisambhide ñāṇaṃ, dhammappabhāvane paññā dhammapaṭisambhide ñāṇaṃ, niruttippabhāvane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānappabhāvane paññā paṭibhānapaṭisambhide ñāṇaṃ.
于义的分别论之慧是义无碍解智,于法的分别论之慧是法无碍解智,于词的分别论之慧是词无碍解智,于辩的分别论之慧是辩无碍解智。于义的显现之慧是义无碍解智,于法的显现之慧是法无碍解智,于词的显现之慧是词无碍解智,于辩的显现之慧是辩无碍解智。
Atthajotane paññā atthapaṭisambhide ñāṇaṃ, dhammajotane paññā dhammapaṭisambhide ñāṇaṃ, niruttijotane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānajotane paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthavirocane paññā atthapaṭisambhide ñāṇaṃ, dhammavirocane paññā dhammapaṭisambhide ñāṇaṃ, niruttivirocane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānavirocane paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthappakāsane paññā atthapaṭisambhide ñāṇaṃ, dhammappakāsane paññā dhammapaṭisambhide ñāṇaṃ, niruttippakāsane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānappakāsane paññā paṭibhānapaṭisambhide ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘atthapaṭisambhide ñāṇaṃ, dhammapaṭisambhide ñāṇaṃ, niruttipaṭisambhide ñāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ’’.
于义的照耀之慧是义无碍解智,于法的照耀之慧是法无碍解智,于词的照耀之慧是词无碍解智,于辩的照耀之慧是辩无碍解智。于义的显照之慧是义无碍解智,于法的显照之慧是法无碍解智,于词的显照之慧是词无碍解智,于辩的显照之慧是辩无碍解智。于义的阐明之慧是义无碍解智,于法的阐明之慧是法无碍解智,于词的阐明之慧是词无碍解智,于辩的阐明之慧是辩无碍解智。以所知之义为智,以了知之义为慧。因此说——「义无碍解智,法无碍解智,词无碍解智,辩无碍解智」。
Suddhikapaṭisambhidāñāṇaniddeso sattasaṭṭhimo. · 纯无碍解智分别第六十七
68. Indriyaparopariyattañāṇaniddeso68. 根上下智分别
§111
Katamaṃ Idha tathāgato satte passati apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino appekacce na paralokavajjabhayadassāvino.
什么是?于此,如来见诸有情少垢者、多垢者,利根者、钝根者,善相者、恶相者,易教化者、难教化者,一些见他世罪与怖畏者,一些不见他世罪与怖畏者。
ti saddho puggalo apparajakkho, assaddho puggalo mahārajakkho. Āraddhavīriyo puggalo apparajakkho, kusīto puggalo mahārajakkho. Upaṭṭhitassati puggalo apparajakkho, muṭṭhassati puggalo mahārajakkho. Samāhito puggalo apparajakkho, asamāhito puggalo mahārajakkho. Paññavā puggalo apparajakkho, duppañño puggalo mahārajakkho.
有信的补特伽罗是少垢者,无信的补特伽罗是多垢者。已发精进的补特伽罗是少垢者,懈怠的补特伽罗是多垢者。已现起念的补特伽罗是少垢者,失念的补特伽罗是多垢者。得定的补特伽罗是少垢者,未得定的补特伽罗是多垢者。有慧的补特伽罗是少垢者,劣慧的补特伽罗是多垢者。
ti saddho puggalo tikkhindriyo, assaddho puggalo mudindriyo. Āraddhavīriyo puggalo tikkhindriyo, kusīto puggalo mudindriyo. Upaṭṭhitassati puggalo tikkhindriyo, muṭṭhassati puggalo mudindriyo. Samāhito puggalo tikkhindriyo, asamāhito puggalo mudindriyo. Paññavā puggalo tikkhindriyo, duppañño puggalo mudindriyo.
有信的补特伽罗是利根者,无信的补特伽罗是钝根者。已发精进的补特伽罗是利根者,懈怠的补特伽罗是钝根者。已现起念的补特伽罗是利根者,失念的补特伽罗是钝根者。得定的补特伽罗是利根者,未得定的补特伽罗是钝根者。有慧的补特伽罗是利根者,劣慧的补特伽罗是钝根者。
ti saddho puggalo svākāro, assaddho puggalo dvākāro. Āraddhavīriyo puggalo svākāro, kusīto puggalo dvākāro. Upaṭṭhitassati puggalo svākāro, muṭṭhassati puggalo dvākāro. Samāhito puggalo svākāro, asamāhito puggalo dvākāro. Paññavā puggalo svākāro, duppañño puggalo dvākāro.
有信的补特伽罗是善相者,无信的补特伽罗是恶相者。已发精进的补特伽罗是善相者,懈怠的补特伽罗是恶相者。已现起念的补特伽罗是善相者,失念的补特伽罗是恶相者。得定的补特伽罗是善相者,未得定的补特伽罗是恶相者。有慧的补特伽罗是善相者,劣慧的补特伽罗是恶相者。
ti saddho puggalo suviññāpayo, assaddho puggalo duviññāpayo. Āraddhavīriyo puggalo suviññāpayo, kusīto puggalo duviññāpayo. Upaṭṭhitassati puggalo suviññāpayo, muṭṭhassati puggalo duviññāpayo. Samāhito puggalo suviññāpayo , asamāhito puggalo duviññāpayo. Paññavā puggalo suviññāpayo, duppañño puggalo duviññāpayo.
有信的补特伽罗是易教化者,无信的补特伽罗是难教化者。已发精进的补特伽罗是易教化者,懈怠的补特伽罗是难教化者。已现起念的补特伽罗是易教化者,失念的补特伽罗是难教化者。得定的补特伽罗是易教化者,未得定的补特伽罗是难教化者。有慧的补特伽罗是易教化者,劣慧的补特伽罗是难教化者。
ti saddho puggalo paralokavajjabhayadassāvī, assaddho puggalo na paralokavajjabhayadassāvī. Āraddhavīriyo puggalo paralokavajjabhayadassāvī, kusīto puggalo na paralokavajjabhayadassāvī. Upaṭṭhitassati puggalo paralokavajjabhayadassāvī, muṭṭhassati puggalo na paralokavajjabhayadassāvī. Samāhito puggalo paralokavajjabhayadassāvī, asamāhito puggalo na paralokavajjabhayadassāvī. Paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo na paralokavajjabhayadassāvī.
有信的人是见来世罪过之怖畏者,无信的人不是见来世罪过之怖畏者。已发精进的人是见来世罪过之怖畏者,懈怠的人不是见来世罪过之怖畏者。已现起念的人是见来世罪过之怖畏者,失念的人不是见来世罪过之怖畏者。得定的人是见来世罪过之怖畏者,未得定的人不是见来世罪过之怖畏者。有慧的人是见来世罪过之怖畏者,劣慧的人不是见来世罪过之怖畏者。
§112
ti – khandhaloko, dhātuloko, āyatanaloko, vipattibhavaloko , vipattisambhavaloko, sampattibhavaloko, sampattisambhavaloko.
蕴世间、界世间、处世间、失败有世间、失败生世间、成就有世间、成就生世间。
Eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca, rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – satta viññāṇaṭṭhitiyo . Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasalokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo.
一世间——一切有情依食而住。二世间——名与色。三世间——三受。四世间——四食。五世间——五取蕴。六世间——六内处。七世间——七识住。八世间——八世间法。九世间——九有情居。十世间——十处。十二世间——十二处。十八世间——十八界。
nti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi ukkhittāsike vadhake. Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāti paṭivijjhati – idaṃ tathāgatassa indriyaparopariyatte ñāṇaṃ.
一切烦恼是罪过,一切恶行是罪过,一切行是罪过,一切趣向有的业是罪过。如此,于此世间与此罪过,强烈的怖畏想现起,犹如举刀的杀戮者。以这五十种行相,他知、见、了知、通达这五根——这是如来的根上下智。
Indriyaparopariyattañāṇaniddeso aṭṭhasaṭṭhimo. · 根上下智分别第六十八
69. Āsayānusayañāṇaniddeso69. 意乐随眠智分别
§113
Katamaṃ tathāgatassa sattānaṃ āsayānusaye ñāṇaṃ? Idha tathāgato sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti , adhimuttiṃ jānāti, bhabbābhabbe satte pajānāti. Katamo sattānaṃ āsayo? ‘‘Sassato loko’’ti vā, ‘‘asassato loko’’ti vā, ‘‘antavā loko’’ti vā, ‘‘anantavā loko’’ti vā, ‘‘taṃ jīvaṃ taṃ sarīra’’nti vā, ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti vā, ‘‘hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘na hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā. Iti bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vā.
什么是如来对有情的意向随眠之智?于此,如来知有情的意向,知随眠,知行,知胜解,了知有能力与无能力的有情。什么是有情的意向?「世间是常」或「世间是无常」,或「世间是有边」或「世间是无边」,或「命即是身」或「命是一身是另一」,或「如来死后存在」或「如来死后不存在」,或「如来死后既存在又不存在」或「如来死后既非存在又非不存在」。如此,有情依于有见或依于无有见。
Ete vā pana ubho ante anupagamma idappaccayatāpaṭiccasamuppannesu dhammesu anulomikā khanti paṭiladdhā hoti, yathābhūtaṃ vā ñāṇaṃ. Kāmaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’’ti. Kāmaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto’’ti. Nekkhammaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo (nekkhammagaruko nekkhammāsayo nekkhammādhimutto’’ti. Nekkhammaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’’ti. Byāpādaṃ sevantaññeva jānāti) – ‘‘ayaṃ puggalo byāpādagaruko byāpādāsayo byāpādādhimutto’’ti. Byāpādaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo (abyāpādagaruko abyāpādāsayo abyāpādādhimutto’’ti. Abyāpādaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo abyāpādagaruko abyāpādāsayo abyāpādādhimutto’’ti. Abyāpādaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo byāpādagaruko byāpādāsayo byāpādādhimutto’’ti. Thinamiddhaṃ sevantaññeva jānāti) – ‘‘ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto’’ti. Thinamiddhaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo ālokasaññāgaruko ālokasaññāsayo ālokasaññādhimutto’’ti. Ālokasaññaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo (ālokasaññāgaruko ālokasaññāsayo ālokasaññādhimutto’’ti. Ālokasaññaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto’’ti.) Ayaṃ sattānaṃ āsayo.
或者不接近这两边,对于缘此性、缘起所生诸法获得了随顺忍,或如实智。他知亲近欲者——「此人重欲、意向欲、倾向欲」。他知亲近欲者——「此人重出离、意向出离、倾向出离」。他知亲近出离者——「此人重出离、意向出离、倾向出离」。他知亲近出离者——「此人重欲、意向欲、倾向欲」。他知亲近嗔恨者——「此人重嗔恨、意向嗔恨、倾向嗔恨」。他知亲近嗔恨者——「此人重无嗔、意向无嗔、倾向无嗔」。他知亲近无嗔者——「此人重无嗔、意向无嗔、倾向无嗔」。他知亲近无嗔者——「此人重嗔恨、意向嗔恨、倾向嗔恨」。他知亲近昏沉睡眠者——「此人重昏沉睡眠、意向昏沉睡眠、倾向昏沉睡眠」。他知亲近昏沉睡眠者——「此人重光明想、意向光明想、倾向光明想」。他知亲近光明想者——「此人重光明想、意向光明想、倾向光明想」。他知亲近光明想者——「此人重昏沉睡眠、意向昏沉睡眠、倾向昏沉睡眠」。这是有情的意向。
§114
Katamo ca sattānaṃ anusayo? Sattānusayā – kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo , avijjānusayo. Yaṃ loke piyarūpaṃ sātarūpaṃ, ettha sattānaṃ kāmarāgānusayo anuseti. Yaṃ loke appiyarūpaṃ asātarūpaṃ , ettha sattānaṃ paṭighānusayo anuseti. Iti imesu dvīsu dhammesu avijjā anupatitā, tadekaṭṭho māno ca diṭṭhi ca vicikicchā ca daṭṭhabbā. Ayaṃ sattānaṃ anusayo.
什么是有情的随眠?七随眠——欲贪随眠、嗔恚随眠、慢随眠、见随眠、疑随眠、有贪随眠、无明随眠。于世间可爱之色、可意之色,有情的欲贪随眠随眠于此。于世间不可爱之色、不可意之色,有情的嗔恚随眠随眠于此。如此,于这两法,无明随伏,应见慢、见、疑与彼同一义。这是有情的随眠。
Katamañca sattānaṃ caritaṃ? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro parittabhūmako vā mahābhūmako vā. Idaṃ sattānaṃ caritaṃ.
什么是有情的行?福行、非福行、不动行,或小地或大地。这是有情的行。
§115
Katamā ca sattānaṃ adhimutti? Santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā. Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti. Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti. Atītampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu; paṇītādhimuttikā sattā paṇītādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu. Anāgatampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti; paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissanti. Ayaṃ sattānaṃ adhimutti.
什么是众生的意乐?有些众生是劣意乐者,有些众生是胜意乐者。劣意乐的众生亲近、交往、接近劣意乐的众生。胜意乐的众生亲近、交往、接近胜意乐的众生。在过去时,劣意乐的众生亲近、交往、接近了劣意乐的众生;胜意乐的众生亲近、交往、接近了胜意乐的众生。在未来时,劣意乐的众生将亲近、交往、接近劣意乐的众生;胜意乐的众生将亲近、交往、接近胜意乐的众生。这是众生的意乐。
Katame sattā abhabbā? Ye te sattā kammāvaraṇena samannāgatā, kilesāvaraṇena samannāgatā, vipākāvaraṇena samannāgatā , assaddhā acchandikā duppaññā, abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime te sattā abhabbā.
哪些众生是无能力者?那些具有业障、具有烦恼障、具有果报障、无信、无欲、劣慧、无能力进入善法中的正性决定的众生——这些是无能力的众生。
Katame sattā bhabbā? Ye te sattā na kammāvaraṇena samannāgatā, na kilesāvaraṇena samannāgatā, na vipākāvaraṇena samannāgatā, saddhā chandikā paññavanto, bhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime te sattā bhabbā. Idaṃ tathāgatassa sattānaṃ āsayānusaye ñāṇaṃ.
哪些众生是有能力者?那些不具有业障、不具有烦恼障、不具有果报障、有信、有欲、有慧、有能力进入善法中的正性决定的众生——这些是有能力的众生。这是如来关于众生的意乐随眠之智。
Āsayānusayañāṇaniddeso navasaṭṭhimo. · 意乐随眠智分别第六十九
70. Yamakapāṭihīrañāṇaniddeso70. 双神变智分别
§116
Katamaṃ Idha tathāgato yamakapāṭihīraṃ karoti asādhāraṇaṃ sāvakehi. Uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati; heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati; puratthimakāyato aggikkhandho pavattati, pacchimakāyato udakadhārā pavattati; pacchimakāyato aggikkhandho pavattati, puratthimakāyato udakadhārā pavattati; dakkhiṇaakkhito aggikkhandho pavattati, vāmaakkhito udakadhārā pavattati; vāmaakkhito aggikkhandho pavattati, dakkhiṇaakkhito udakadhārā pavattati; dakkhiṇakaṇṇasotato aggikkhandho pavattati, vāmakaṇṇasotato udakadhārā pavattati; vāmakaṇṇasotato aggikkhandho pavattati, dakkhiṇakaṇṇasotato udakadhārā pavattati; dakkhiṇanāsikāsotato aggikkhandho pavattati, vāmanāsikāsotato udakadhārā pavattati; vāmanāsikāsotato aggikkhandho pavattati, dakkhiṇanāsikāsotato udakadhārā pavattati; dakkhiṇaaṃsakūṭato aggikkhandho pavattati, vāmaaṃsakūṭato udakadhārā pavattati; vāmaaṃsakūṭato aggikkhandho pavattati, dakkhiṇaaṃsakūṭato udakadhārā pavattati; dakkhiṇahatthato aggikkhandho pavattati, vāmahatthato udakadhārā pavattati; vāmahatthato aggikkhandho pavattati, dakkhiṇahatthato udakadhārā pavattati; dakkhiṇapassato aggikkhandho pavattati, vāmapassato udakadhārā pavattati; vāmapassato aggikkhandho pavattati, dakkhiṇapassato udakadhārā pavattati; dakkhiṇapādato aggikkhandho pavattati , vāmapādato udakadhārā pavattati; vāmapādato aggikkhandho pavattati, dakkhiṇapādato udakadhārā pavattati; aṅgulaṅgulehi aggikkhandho pavattati, aṅgulantarikāhi udakadhārā pavattati; aṅgulantarikāhi aggikkhandho pavattati, aṅgulaṅgulehi udakadhārā pavattati; ekekalomato aggikkhandho pavattati, ekekalomato udakadhārā pavattati; lomakūpato lomakūpato aggikkhandho pavattati, lomakūpato lomakūpato udakadhārā pavattati.
什么是?在此,如来施行双神变,不与声闻共有。从上半身出火聚,从下半身出水流;从下半身出火聚,从上半身出水流;从东边身出火聚,从西边身出水流;从西边身出火聚,从东边身出水流;从右眼出火聚,从左眼出水流;从左眼出火聚,从右眼出水流;从右耳孔出火聚,从左耳孔出水流;从左耳孔出火聚,从右耳孔出水流;从右鼻孔出火聚,从左鼻孔出水流;从左鼻孔出火聚,从右鼻孔出水流;从右肩出火聚,从左肩出水流;从左肩出火聚,从右肩出水流;从右手出火聚,从左手出水流;从左手出火聚,从右手出水流;从右胁出火聚,从左胁出水流;从左胁出火聚,从右胁出水流;从右足出火聚,从左足出水流;从左足出火聚,从右足出水流;从诸指出火聚,从指间出水流;从指间出火聚,从诸指出水流;从每一毛出火聚,从每一毛出水流;从每一毛孔出火聚,从每一毛孔出水流。
Channaṃ vaṇṇānaṃ – nīlānaṃ, pītakānaṃ, lohitakānaṃ, odātānaṃ, mañjiṭṭhānaṃ , pabhassarānaṃ bhagavā caṅkamati, nimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā nisīdati, nimmito caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Bhagavā seyyaṃ kappeti, nimmito caṅkamati vā tiṭṭhati vā nisīdati vā. Nimmito caṅkamati, bhagavā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Nimmito tiṭṭhati, bhagavā caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Nimmito nisīdati, bhagavā caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Nimmito seyyaṃ kappeti, bhagavā caṅkamati vā tiṭṭhati vā nisīdati vā. Idaṃ tathāgatassa yamakapāṭihīre ñāṇaṃ.
世尊以六种颜色——青、黄、红、白、深红、光辉——经行,化身或站立、或坐、或卧。世尊站立,化身或经行、或坐、或卧。世尊坐,化身或经行、或站立、或卧。世尊卧,化身或经行、或站立、或坐。化身经行,世尊或站立、或坐、或卧。化身站立,世尊或经行、或坐、或卧。化身坐,世尊或经行、或站立、或卧。化身卧,世尊或经行、或站立、或坐。这是如来关于双神变之智。
Yamakapāṭihīrañāṇaniddeso sattatimo. · 双神变智分别第七十
71. Mahākaruṇāñāṇaniddeso71. 大悲智分别
§117
Katamaṃ Bahukehi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Āditto lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Uyyutto lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Payāto lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Kummaggappaṭipanno lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Upanīyati loko addhuvoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Atāṇo loko anabhissaroti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Assako loko , sabbaṃ pahāya gamanīyanti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Ūno loko atīto taṇhādāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Atāyano lokasannivāsoti – passantānaṃ…pe… aleṇo lokasannivāsoti – passantānaṃ …pe… asaraṇo lokasannivāsoti – passantānaṃ…pe… asaraṇībhūto lokasannivāsoti – passantānaṃ…pe….
什么是?以多种行相见到时,诸佛世尊对众生生起大悲。「世间住处在燃烧」——见到时,诸佛世尊对众生生起大悲。「世间住处在束缚」——见到时,诸佛世尊对众生生起大悲。「世间住处在前行」——见到时,诸佛世尊对众生生起大悲。「世间住处行于邪道」——见到时,诸佛世尊对众生生起大悲。「世间被引导至无常」——见到时,诸佛世尊对众生生起大悲。「世间无依怙、无归依」——见到时,诸佛世尊对众生生起大悲。「世间无所有,应舍一切而去」——见到时,诸佛世尊对众生生起大悲。「世间缺乏,渴爱的奴隶」——见到时,诸佛世尊对众生生起大悲。「世间住处无依怙」——见到时……「世间住处无庇护」——见到时……「世间住处无归依」——见到时……「世间住处成为无归依者」——见到时……
Uddhato loko avūpasantoti – passantānaṃ…pe… sasallo lokasannivāso, viddho puthusallehi; tassa natthañño koci sallānaṃ uddhatā, aññatra mayāti – passantānaṃ…pe… avijjandhakārāvaraṇo lokasannivāso aṇḍabhūto kilesapañjarapakkhitto; tassa natthañño koci ālokaṃ dassetā, aññatra mayāti – passantānaṃ…pe… avijjāgato lokasannivāso aṇḍabhūto pariyonaddho tantākulakajāto kulāgaṇḍikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatīti – passantānaṃ…pe… avijjāvisadosasaṃlitto lokasannivāso kilesakalalībhūtoti – passantānaṃ…pe… rāgadosamohajaṭājaṭito lokasannivāso; tassa natthañño koci jaṭaṃ vijaṭetā, aññatra mayāti – passantānaṃ…pe….
「世间不寂静、不平息」——见到时……「世间住处有箭,被众多箭所射;除了我之外,没有其他能拔除诸箭者」——见到时……「世间住处被无明黑暗所覆盖,成为卵,被烦恼笼所困;除了我之外,没有其他能显示光明者」——见到时……「世间住处为无明所至,成为卵,被围绕,成为线缠结,成为草团,成为文邻陀草状,不能超越恶趣、苦界、堕处、轮回」——见到时……「世间住处被无明毒液所涂,成为烦恼泥」——见到时……「世间住处被贪嗔痴结缠所缠;除了我之外,没有其他能解开缠结者」——见到时……
Taṇhāsaṅghāṭapaṭimukko lokasannivāsoti – passantānaṃ…pe… taṇhājālena otthaṭo lokasannivāsoti – passantānaṃ…pe… taṇhāsotena vuyhati lokasannivāsoti – passantānaṃ…pe… taṇhāsaññojanena saññutto lokasannivāsoti – passantānaṃ…pe… taṇhānusayena anusaṭo lokasannivāsoti – passantānaṃ…pe… taṇhāsantāpena santappati lokasannivāsoti – passantānaṃ…pe… taṇhāpariḷāhena pariḍayhati lokasannivāsoti – passantānaṃ…pe….
「世间住处被渴爱集聚所束缚」——见到时……「世间住处被渴爱网所覆盖」——见到时……「世间住处被渴爱流所漂」——见到时……「世间住处被渴爱结所系缚」——见到时……「世间住处被渴爱随眠所随增」——见到时……「世间住处被渴爱热恼所热恼」——见到时……「世间住处被渴爱遍热所遍烧」——见到时……
Diṭṭhisaṅghāṭapaṭimukko lokasannivāsoti – passantānaṃ…pe… diṭṭhijālena otthaṭo lokasannivāsoti – passantānaṃ…pe… diṭṭhisotena vuyhati lokasannivāsoti – passantānaṃ…pe… diṭṭhisaññojanena saññutto lokasannivāsoti – passantānaṃ…pe… diṭṭhānusayena anusaṭo lokasannivāsoti – passantānaṃ…pe… diṭṭhisantāpena santappati lokasannivāsoti – passantānaṃ…pe… diṭṭhipariḷāhena pariḍayhati lokasannivāsoti – passantānaṃ…pe….
「世间居住者从见的聚集中解脱」——诸佛世尊见到……「世间居住者被见网所覆盖」——诸佛世尊见到……「世间居住者被见流所漂」——诸佛世尊见到……「世间居住者被见结所系缚」——诸佛世尊见到……「世间居住者被见随眠所随增」——诸佛世尊见到……「世间居住者被见热恼所热恼」——诸佛世尊见到……「世间居住者被见烧燃所烧燃」——诸佛世尊见到……
Jātiyā anugato lokasannivāsoti – passantānaṃ…pe… jarāya anusaṭo lokasannivāsoti – passantānaṃ…pe… byādhinā abhibhūto lokasannivāsoti – passantānaṃ …pe… maraṇena abbhāhato lokasannivāsoti – passantānaṃ…pe… dukkhe patiṭṭhito lokasannivāsoti – passantānaṃ…pe….
「世间居住者被生所随逐」——诸佛世尊见到……「世间居住者被老所随增」——诸佛世尊见到……「世间居住者被病所征服」——诸佛世尊见到……「世间居住者被死所击打」——诸佛世尊见到……「世间居住者住立于苦」——诸佛世尊见到……
Taṇhāya uḍḍito lokasannivāsoti – passantānaṃ…pe… jarāpākāraparikkhitto lokasannivāsoti – passantānaṃ…pe… maccupāsena parikkhitto lokasannivāsoti – passantānaṃ…pe… mahābandhanabandho lokasannivāso – rāgabandhanena dosabandhanena mohabandhanena mānabandhanena diṭṭhibandhanena kilesabandhanena duccaritabandhanena; tassa natthañño koci bandhanaṃ mocetā, aññatra mayāti – passantānaṃ…pe… mahāsambādhappaṭipanno lokasannivāso; tassa natthañño koci okāsaṃ dassetā, aññatra mayāti – passantānaṃ… mahāpalibodhena palibuddho lokasannivāso; tassa natthañño koci palibodhaṃ chetā, aññatra mayāti – passantānaṃ…pe… mahāpapāte patito lokasannivāso; tassa natthañño koci papātā uddhatā, aññatra mayāti – passantānaṃ…pe… mahākantārappaṭipanno lokasannivāso; tassa natthañño koci kantāraṃ tāretā, aññatra mayāti – passantānaṃ…pe… mahāsaṃsārappaṭipanno lokasannivāso; tassa natthañño koci saṃsārā mocetā, aññatra mayāti – passantānaṃ…pe… mahāvidugge samparivattati lokasannivāso; tassa natthañño koci viduggā uddhatā, aññatra mayāti – passantānaṃ…pe… mahāpalipe palipanno lokasannivāso ; tassa natthañño koci palipā uddhatā, aññatra mayāti – passantānaṃ…pe….
「世间居住者被渴爱所牵引」——诸佛世尊见到……「世间居住者被老墙所围绕」——诸佛世尊见到……「世间居住者被死罗网所围绕」——诸佛世尊见到……「世间居住者是大缚所缚」——被贪缚、嗔缚、痴缚、慢缚、见缚、烦恼缚、恶行缚所缚;「除了我之外,没有其他任何人能解脱其缚」——诸佛世尊见到……「世间居住者行于大狭窄处;除了我之外,没有其他任何人能指示其空间」——诸佛世尊见到……「世间居住者被大障碍所障碍;除了我之外,没有其他任何人能断其障碍」——诸佛世尊见到……「世间居住者堕于大悬崖;除了我之外,没有其他任何人能从悬崖救起」——诸佛世尊见到……「世间居住者行于大旷野;除了我之外,没有其他任何人能渡其旷野」——诸佛世尊见到……「世间居住者行于大轮回;除了我之外,没有其他任何人能从轮回解脱」——诸佛世尊见到……「世间居住者转于大险处;除了我之外,没有其他任何人能从险处救起」——诸佛世尊见到……「世间居住者陷于大泥沼;除了我之外,没有其他任何人能从泥沼救起」——诸佛世尊见到……
Abbhāhato lokasannivāsoti – passantānaṃ…pe… āditto lokasannivāso – rāgagginā dosagginā mohagginā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; tassa natthañño koci nibbāpetā, aññatra mayāti – passantānaṃ…pe… unnītako lokasannivāso haññati niccamatāṇo pattadaṇḍo takkaroti – passantānaṃ…pe… vajjabandhanabaddho lokasannivāso āghātanapaccupaṭṭhito; tassa natthañño koci bandhanaṃ mocetā, aññatra mayāti – passantānaṃ…pe… anātho lokasannivāso paramakāruññappatto; tassa natthañño koci tāyetā, aññatra mayāti – passantānaṃ…pe… dukkhābhitunno lokasannivāso cirarattaṃ pīḷitoti – passantānaṃ…pe… gadhito lokasannivāso niccaṃ pipāsitoti – passantānaṃ…pe….
「世间居住者被击打」——诸佛世尊见到……「世间居住者燃烧」——被贪火、嗔火、痴火、生、老、死、愁、悲、苦、忧、恼所燃烧;「除了我之外,没有其他任何人能令其熄灭」——诸佛世尊见到……「世间居住者如被牵往屠场者,被杀害,常被打击,被棍棒击打」——诸佛世尊见到……「世间居住者被罪缚所缚,现起屠场;除了我之外,没有其他任何人能解脱其缚」——诸佛世尊见到……「世间居住者无依,达到最高的悲愍;除了我之外,没有其他任何人能保护」——诸佛世尊见到……「世间居住者被苦所压迫,长久被逼迫」——诸佛世尊见到……「世间居住者被执取,常渴求」——诸佛世尊见到……
Andho lokasannivāso acakkhukoti – passantānaṃ…pe… hatanetto lokasannivāso apariṇāyakoti – passantānaṃ…pe… vipathapakkhando lokasannivāso añjasāparaddho; tassa natthañño koci ariyapathaṃ ānetā, aññatra mayāti – passantānaṃ…pe… mahoghapakkhando lokasannivāso; tassa natthañño koci oghā uddhatā, aññatra mayāti – passantānaṃ…pe….
「世间居住者是盲者,无眼」——诸佛世尊见到……「世间居住者眼被毁,无引导者」——诸佛世尊见到……「世间居住者堕入邪道,偏离正直;除了我之外,没有其他任何人能带来圣道」——诸佛世尊见到……「世间居住者堕入大瀑流;除了我之外,没有其他任何人能从瀑流救起」——诸佛世尊见到……
§118
Dvīhi diṭṭhigatehi pariyuṭṭhito lokasannivāsoti – passantānaṃ…pe… tīhi duccaritehi vippaṭipanno lokasannivāsoti – passantānaṃ…pe… catūhi yogehi yutto lokasannivāso catuyogayojitoti – passantānaṃ…pe… catūhi ganthehi ganthito lokasannivāsoti – passantānaṃ…pe… catūhi upādānehi upādiyati lokasannivāsoti – passantānaṃ…pe… pañcagatisamāruḷho lokasannivāsoti – passantānaṃ…pe… pañcahi kāmaguṇehi rajjati lokasannivāsoti – passantānaṃ…pe… pañcahi nīvaraṇehi otthaṭo lokasannivāsoti – passantānaṃ…pe… chahi vivādamūlehi vivadati lokasannivāsoti – passantānaṃ…pe… chahi taṇhākāyehi rajjati lokasannivāsoti – passantānaṃ…pe… chahi diṭṭhigatehi pariyuṭṭhito lokasannivāsoti – passantānaṃ …pe… sattahi anusayehi anusaṭo lokasannivāsoti – passantānaṃ…pe… sattahi saññojanehi saññutto lokasannivāsoti – passantānaṃ…pe… sattahi mānehi unnato lokasannivāsoti – passantānaṃ…pe… aṭṭhahi lokadhammehi samparivattati lokasannivāsoti – passantānaṃ…pe… aṭṭhahi micchattehi niyyāto lokasannivāsoti – passantānaṃ…pe… aṭṭhahi purisadosehi dussati lokasannivāsoti – passantānaṃ…pe… navahi āghātavatthūhi āghātito lokasannivāsoti – passantānaṃ …pe… navavidhamānehi unnato lokasannivāsoti – passantānaṃ…pe… navahi taṇhāmūlakehi dhammehi rajjati lokasannivāsoti – passantānaṃ…pe… dasahi kilesavatthūhi kilissati lokasannivāsoti – passantānaṃ…pe… dasahi āghātavatthūhi āghātito lokasannivāsoti – passantānaṃ…pe… dasahi akusalakammapathehi samannāgato lokasannivāsoti – passantānaṃ…pe… dasahi saññojanehi saññutto lokasannivāsoti – passantānaṃ…pe… dasahi micchattehi niyyāto lokasannivāsoti – passantānaṃ…pe… dasavatthukāya micchādiṭṭhiyā samannāgato lokasannivāsoti – passantānaṃ…pe… dasavatthukāya antaggāhikāya diṭṭhiyā samannāgato lokasannivāsoti – passantānaṃ…pe… aṭṭhasatataṇhāpapañcasatehi papañcito lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Dvāsaṭṭhiyā diṭṭhigatehi pariyuṭṭhito lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati.
「世间居住者被二见处所缠缚」——诸佛世尊见到……「世间居住者以三恶行而邪行」——诸佛世尊见到……「世间居住者与四轭相应,被四轭所轭」——诸佛世尊见到……「世间居住者被四结所系缚」——诸佛世尊见到……「世间居住者以四取而执取」——诸佛世尊见到……「世间居住者登上五趣」——诸佛世尊见到……「世间居住者染着于五欲功德」——诸佛世尊见到……「世间居住者被五盖所覆盖」——诸佛世尊见到……「世间居住者以六诤根而诤论」——诸佛世尊见到……「世间居住者染着于六渴爱身」——诸佛世尊见到……「世间居住者被六见处所缠缚」——诸佛世尊见到……「世间居住者被七随眠所随增」——诸佛世尊见到……「世间居住者被七结所系缚」——诸佛世尊见到……「世间居住者以七慢而高举」——诸佛世尊见到……「世间居住者被八世间法所转」——诸佛世尊见到……「世间居住者被八邪性所引导」——诸佛世尊见到……「世间居住者被八人过失所染污」——诸佛世尊见到……「世间居住者以九嗔恨事而嗔恨」——诸佛世尊见到……「世间居住者以九种慢而高举」——诸佛世尊见到……「世间居住者染着于九渴爱根本法」——诸佛世尊见到……「世间居住者以十烦恼事而烦恼」——诸佛世尊见到……「世间居住者以十嗔恨事而嗔恨」——诸佛世尊见到……「世间居住者具足十不善业道」——诸佛世尊见到……「世间居住者被十结所系缚」——诸佛世尊见到……「世间居住者被十邪性所引导」——诸佛世尊见到……「世间居住者具足十事邪见」——诸佛世尊见到……「世间居住者具足十事边执见」——诸佛世尊见到……「世间居住者被一百零八渴爱戏论所戏论」——诸佛世尊见到,诸佛世尊对众生的大悲降临。「世间居住者被六十二见处所缠缚」——诸佛世尊见到,诸佛世尊对众生的大悲降临。
Ahañcamhi tiṇṇo, loko ca atiṇṇo ahaṃ camhi mutto, loko ca amutto; ahañcamhi danto, loko ca adanto; ahaṃ camhi santo, loko ca asanto; ahaṃ camhi assattho, loko ca anassattho; ahaṃ camhi parinibbuto, loko ca aparinibbuto; pahomi khvāhaṃ tiṇṇo tāretuṃ, mutto mocetuṃ, danto dametuṃ, santo sametuṃ, assattho assāsetuṃ, parinibbuto pare ca parinibbāpetunti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Idaṃ tathāgatassa mahākaruṇāsamāpattiyā ñāṇaṃ.
「我已渡,而世间未渡;我已解脱,而世间未解脱;我已调伏,而世间未调伏;我已寂静,而世间未寂静;我已安息,而世间未安息;我已般涅槃,而世间未般涅槃;我已渡者能渡,已解脱者能令解脱,已调伏者能调伏,已寂静者能令寂静,已安息者能令安息,已般涅槃者能令他人般涅槃」——诸佛世尊见到,诸佛世尊对众生的大悲降临。这是如来大悲等至之智。
Mahākaruṇāñāṇaniddeso ekasattatimo. · 大悲智分别第七十一
72-73. Sabbaññutañāṇaniddeso72-73. 一切知智分别
§119
Katamaṃ Sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ .
「什么是『无余知一切有为无为』」——一切知智。「于此无障碍」——无障碍智。
§120
Atītaṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Anāgataṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Paccuppannaṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
「知一切过去」——一切知智。「于此无障碍」——无障碍智。「知一切未来」——一切知智。「于此无障碍」——无障碍智。「知一切现在」——一切知智。「于此无障碍」——无障碍智。
Cakkhu ceva rūpā ca, evaṃ taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Sotañceva saddā ca…pe… ghānañceva gandhā ca… jivhā ceva rasā ca… kāyo ceva phoṭṭhabbā ca… mano ceva dhammā ca, evaṃ taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
「眼与色,如此知一切」——一切知智。「于此无障碍」——无障碍智。「耳与声……鼻与香……舌与味……身与触……意与法,如此知一切」——一切知智。「于此无障碍」——无障碍智。
Yāvatā aniccaṭṭhaṃ dukkhaṭṭhaṃ anattaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā rūpassa aniccaṭṭhaṃ dukkhaṭṭhaṃ anattaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā vedanāya…pe… yāvatā saññāya…pe… yāvatā saṅkhārānaṃ…pe… yāvatā viññāṇassa …pe… yāvatā cakkhussa…pe… jarāmaraṇassa aniccaṭṭhaṃ dukkhaṭṭhaṃ anattaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
「凡无常义、苦义、无我义,知一切」——一切知智。「于此无障碍」——无障碍智。「凡色的无常义、苦义、无我义,知一切」——一切知智。「于此无障碍」——无障碍智。「凡受的……凡想的……凡行的……凡识的……凡眼的……凡老死的无常义、苦义、无我义,知一切」——一切知智。「于此无障碍」——无障碍智。
Yāvatā abhiññāya abhiññaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā pariññāya pariññaṭṭhaṃ…pe… yāvatā pahānassa pahānaṭṭhaṃ…pe… yāvatā bhāvanāya bhāvanaṭṭhaṃ…pe… yāvatā sacchikiriyāya sacchikiriyaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
「凡为了证知的所应证知义,知一切」——一切知智。「于此无障碍」——无障碍智。「凡为了遍知的所应遍知义……凡为了断的所应断义……凡为了修习的所应修习义……凡为了作证的所应作证义,知一切」——一切知智。「于此无障碍」——无障碍智。
Yāvatā khandhānaṃ khandhaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā dhātūnaṃ dhātuṭṭhaṃ…pe… yāvatā āyatanānaṃ āyatanaṭṭhaṃ…pe… yāvatā saṅkhatānaṃ saṅkhataṭṭhaṃ…pe… yāvatā asaṅkhatassa asaṅkhataṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
「凡诸蕴的蕴义,知一切」——一切知智。「于此无障碍」——无障碍智。「凡诸界的界义……凡诸处的处义……凡诸有为的有为义……凡无为的无为义,知一切」——一切知智。「于此无障碍」——无障碍智。
Yāvatā kusale dhamme, sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā akusale dhamme…pe… yāvatā abyākate dhamme… yāvatā kāmāvacare dhamme… yāvatā rūpāvacare dhamme… yāvatā arūpāvacare dhamme… yāvatā apariyāpanne dhamme, sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
「凡善法,知一切」——一切知智。「于此无障碍」——无障碍智。「凡不善法……凡无记法……凡欲界法……凡色界法……凡无色界法……凡不包摄法,知一切」——一切知智。「于此无障碍」——无障碍智。
Yāvatā dukkhassa dukkhaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā samudayassa samudayaṭṭhaṃ…pe… yāvatā nirodhassa nirodhaṭṭhaṃ…pe… yāvatā maggassa maggaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
「凡苦的苦义,知一切」——一切知智。「于此无障碍」——无障碍智。「凡集的集义……凡灭的灭义……凡道的道义,知一切」——一切知智。「于此无障碍」——无障碍智。
Yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭhaṃ…pe… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭhaṃ…pe… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
「凡义无碍解的义无碍解义,知一切」——一切知智。「于此无障碍」——无障碍智。「凡法无碍解的法无碍解义……凡词无碍解的词无碍解义……凡辩无碍解的辩无碍解义,知一切」——一切知智。「于此无障碍」——无障碍智。
Yāvatā indriyaparopariyattañāṇaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā sattānaṃ āsayānusaye ñāṇaṃ…pe… yāvatā yamakapāṭihīre ñāṇaṃ…pe… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
凡根之胜劣智,知一切,此为一切知智。于此无障碍,此为无障智。凡对诸有情之意乐随眠的智……乃至……凡双神变的智……乃至……凡大悲等至的智,知一切,此为一切知智。于此无障碍,此为无障智。
Yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
凡于包括天的世间、包括魔的世间、包括梵天的世间、包括沙门婆罗门的世代、包括天人的所见、所闻、所觉、所识、所得、所寻求、以意所寻思的,知一切,此为一切知智。于此无障碍,此为无障智。
Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ.
于此,他没有任何未见之物,也没有未了知而应了知之物。
Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti .
凡有应知之一切,他已遍知,如来因此而为遍眼者。
ti kenaṭṭhena samantacakkhu? Cuddasa buddhañāṇāni. Dukkhe ñāṇaṃ buddhañāṇaṃ, dukkhasamudaye ñāṇaṃ buddhañāṇaṃ, dukkhanirodhe ñāṇaṃ buddhañāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ buddhañāṇaṃ, atthapaṭisambhide ñāṇaṃ buddhañāṇaṃ, dhammapaṭisambhide ñāṇaṃ buddhañāṇaṃ, niruttipaṭisambhide ñāṇaṃ buddhañāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ buddhañāṇaṃ, indriyaparopariyatte ñāṇaṃ buddhañāṇaṃ, sattānaṃ āsayānusaye ñāṇaṃ buddhañāṇaṃ, yamakapāṭihīre ñāṇaṃ buddhañāṇaṃ, mahākaruṇāsamāpattiyā ñāṇaṃ buddhañāṇaṃ, sabbaññutaññāṇaṃ buddhañāṇaṃ, anāvaraṇañāṇaṃ buddhañāṇaṃ – imāni cuddasa buddhañāṇāni. Imesaṃ cuddasannaṃ buddhañāṇānaṃ aṭṭha ñāṇāni sāvakasādhāraṇāni; cha ñāṇāni asādhāraṇāni sāvakehi.
以何义为遍眼?十四佛智。于苦的智是佛智,于苦集的智是佛智,于苦灭的智是佛智,于导至苦灭之道的智是佛智,于义无碍解的智是佛智,于法无碍解的智是佛智,于词无碍解的智是佛智,于辩无碍解的智是佛智,于根之胜劣的智是佛智,于诸有情之意乐随眠的智是佛智,于双神变的智是佛智,于大悲等至的智是佛智,一切知智是佛智,无障智是佛智——此等为十四佛智。此十四佛智中,八智与声闻共有;六智与声闻不共。
Yāvatā dukkhassa dukkhaṭṭho, sabbo ñāto; aññāto dukkhaṭṭho natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā dukkhassa dukkhaṭṭho, sabbo ñāto, sabbo diṭṭho, sabbo vidito, sabbo sacchikato, sabbo phassito paññāya; aphassito paññāya dukkhaṭṭho natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā samudayassa samudayaṭṭho…pe… yāvatā nirodhassa nirodhaṭṭho… yāvatā maggassa maggaṭṭho…pe… yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho… yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho, sabbo ñāto, sabbo diṭṭho, sabbo vidito , sabbo sacchikato, sabbo phassito paññāya; aphassito paññāya paṭibhānapaṭisambhidaṭṭho natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
凡苦之苦义,一切已知;无未知之苦义,此为一切知智。于此无障碍,此为无障智。凡苦之苦义,一切已知,一切已见,一切已了知,一切已作证,一切已以慧触;无未以慧触之苦义,此为一切知智。于此无障碍,此为无障智。凡集之集义……乃至……凡灭之灭义……凡道之道义……乃至……凡义无碍解之义无碍解义……凡法无碍解之法无碍解义……凡词无碍解之词无碍解义……凡辩无碍解之辩无碍解义,一切已知,一切已见,一切已了知,一切已作证,一切已以慧触;无未以慧触之辩无碍解义,此为一切知智。于此无障碍,此为无障智。
Yāvatā indriyaparopariyattañāṇaṃ…pe… yāvatā sattānaṃ āsayānusaye ñāṇaṃ… yāvatā yamakapāṭihīre ñāṇaṃ… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ; sabba ñātaṃ, sabbaṃ diṭṭhaṃ, sabbaṃ viditaṃ, sabbaṃ sacchikataṃ, sabbaṃ phassitaṃ paññāya; aphassitaṃ paññāya mahākaruṇāsamāpattiyā ñāṇaṃ natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
凡根之胜劣智……乃至……凡对诸有情之意乐随眠的智……凡双神变的智……凡大悲等至的智;一切已知,一切已见,一切已了知,一切已作证,一切已以慧触;无未以慧触之大悲等至的智,此为一切知智。于此无障碍,此为无障智。
Yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ ñātaṃ, sabbaṃ diṭṭhaṃ, sabbaṃ viditaṃ, sabbaṃ sacchikataṃ, sabbaṃ phassitaṃ paññāya; aphassitaṃ paññāya natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.
凡于包括天的世间、包括魔的世间、包括梵天的世间、包括沙门婆罗门的世代、包括天人的所见、所闻、所觉、所识、所得、所寻求、以意所寻思的,一切已知,一切已见,一切已了知,一切已作证,一切已以慧触;无未以慧触者,此为一切知智。于此无障碍,此为无障智。
Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;
对他而言,在此没有任何未见之物,也没有未知应知之物;
Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti.
凡有应知之物,他已遍知一切,如来因此而为遍眼者。
Sabbaññutañāṇaniddeso tesattatimo. · 一切知智分别第七十三
Ñāṇakathā niṭṭhitā. · 智论完
2. Diṭṭhikathā
2. 见论
§122
Kā diṭṭhi, kati diṭṭhiṭṭhānāni, kati diṭṭhipariyuṭṭhānāni, kati diṭṭhiyo, kati diṭṭhābhinivesā, katamo diṭṭhiṭṭhānasamugghātoti?
什么是见?有多少见处?有多少见缠?有多少见?有多少见执取?什么是见处根除?
[1] ti abhinivesaparāmāso diṭṭhi. [2] ti aṭṭha diṭṭhiṭṭhānāni. [3] ti aṭṭhārasa diṭṭhipariyuṭṭhānāni. [4] ti soḷasa diṭṭhiyo. [5] ti tīṇi sataṃ diṭṭhābhinivesā. [6] ti sotāpattimaggo diṭṭhiṭṭhānasamugghāto .
[1] 执取执着是见。[2] 有八见处。[3] 有十八见缠。[4] 有十六见。[5] 有三百见执取。[6] 入流道是见处根除。
§123
Kathaṃ Rūpaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Vedanaṃ etaṃ mama…pe… saññaṃ etaṃ mama… saṅkhāre etaṃ mama… viññāṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhuṃ etaṃ mama…pe… sotaṃ etaṃ mama… ghānaṃ etaṃ mama… jivhaṃ etaṃ mama… kāyaṃ etaṃ mama… manaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpe etaṃ mama…pe… sadde etaṃ mama… gandhe etaṃ mama… rase etaṃ mama… phoṭṭhabbe etaṃ mama… dhamme etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhuviññāṇaṃ etaṃ mama…pe… sotaviññāṇaṃ etaṃ mama… ghānaviññāṇaṃ etaṃ mama… jivhāviññāṇaṃ etaṃ mama… kāyaviññāṇaṃ etaṃ mama… manoviññāṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhusamphassaṃ etaṃ mama…pe… sotasamphassaṃ etaṃ mama… ghānasamphassaṃ etaṃ mama… jivhāsamphassaṃ etaṃ mama… kāyasamphassaṃ etaṃ mama… manosamphassaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhusamphassajaṃ vedanaṃ…pe… sotasamphassajaṃ vedanaṃ… ghānasamphassajaṃ vedanaṃ… jivhāsamphassajaṃ vedanaṃ… kāyasamphassajaṃ vedanaṃ… manosamphassajaṃ vedanaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.
如何?「此色是我的,我是此,此是我的我」——执取执着是见。「此受是我的……此想是我的……此行是我的……此识是我的,我是此,此是我的我」——执取执着是见。「此眼是我的……此耳是我的……此鼻是我的……此舌是我的……此身是我的……此意是我的,我是此,此是我的我」——执取执着是见。「此色是我的……此声是我的……此香是我的……此味是我的……此触是我的……此法是我的,我是此,此是我的我」——执取执着是见。「此眼识是我的……此耳识是我的……此鼻识是我的……此舌识是我的……此身识是我的……此意识是我的,我是此,此是我的我」——执取执着是见。「此眼触是我的……此耳触是我的……此鼻触是我的……此舌触是我的……此身触是我的……此意触是我的,我是此,此是我的我」——执取执着是见。「此眼触所生受……此耳触所生受……此鼻触所生受……此舌触所生受……此身触所生受……此意触所生受是我的,我是此,此是我的我」——执取执着是见。
Rūpasaññaṃ etaṃ mama…pe… saddasaññaṃ etaṃ mama… gandhasaññaṃ etaṃ mama… rasasaññaṃ etaṃ mama… phoṭṭhabbasaññaṃ etaṃ mama… dhammasaññaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpasañcetanaṃ etaṃ mama…pe… saddasañcetanaṃ etaṃ mama… gandhasañcetanaṃ etaṃ mama… rasasañcetanaṃ etaṃ mama… phoṭṭhabbasañcetanaṃ etaṃ mama… dhammasañcetanaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpataṇhaṃ etaṃ mama…pe… saddataṇhaṃ etaṃ mama… gandhataṇhaṃ etaṃ mama… rasataṇhaṃ etaṃ mama… phoṭṭhabbataṇhaṃ etaṃ mama… dhammataṇhaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpavitakkaṃ etaṃ mama…pe… saddavitakkaṃ etaṃ mama… gandhavitakkaṃ etaṃ mama… rasavitakkaṃ etaṃ mama… phoṭṭhabbavitakkaṃ etaṃ mama… dhammavitakkaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpavicāraṃ etaṃ mama…pe… saddavicāraṃ etaṃ mama… gandhavicāraṃ etaṃ mama… rasavicāraṃ etaṃ mama… phoṭṭhabbavicāraṃ etaṃ mama… dhammavicāraṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.
「此色想是我的……此声想是我的……此香想是我的……此味想是我的……此触想是我的……此法想是我的,我是此,此是我的我」——执取执着是见。「此色思是我的……此声思是我的……此香思是我的……此味思是我的……此触思是我的……此法思是我的,我是此,此是我的我」——执取执着是见。「此色渴爱是我的……此声渴爱是我的……此香渴爱是我的……此味渴爱是我的……此触渴爱是我的……此法渴爱是我的,我是此,此是我的我」——执取执着是见。「此色寻是我的……此声寻是我的……此香寻是我的……此味寻是我的……此触寻是我的……此法寻是我的,我是此,此是我的我」——执取执着是见。「此色伺是我的……此声伺是我的……此香伺是我的……此味伺是我的……此触伺是我的……此法伺是我的,我是此,此是我的我」——执取执着是见。
Pathavīdhātuṃ etaṃ mama…pe… āpodhātuṃ etaṃ mama… tejodhātuṃ etaṃ mama… vāyodhātuṃ etaṃ mama… ākāsadhātuṃ etaṃ mama… viññāṇadhātuṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Pathavīkasiṇaṃ etaṃ mama…pe… āpokasiṇaṃ… tejokasiṇaṃ… vāyokasiṇaṃ … nīlakasiṇaṃ… pītakasiṇaṃ… lohitakasiṇaṃ… odātakasiṇaṃ… ākāsakasiṇaṃ… viññāṇakasiṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.
「此地界是我的……此水界是我的……此火界是我的……此风界是我的……此空界是我的……此识界是我的,我是此,此是我的我」——执取执着是见。「此地遍是我的……此水遍……此火遍……此风遍……此青遍……此黄遍……此赤遍……此白遍……此空遍……此识遍是我的,我是此,此是我的我」——执取执着是见。
Kesaṃ etaṃ mama…pe… lomaṃ etaṃ mama… nakhaṃ etaṃ mama… dantaṃ etaṃ mama… tacaṃ etaṃ mama… maṃsaṃ etaṃ mama… nhāruṃ etaṃ mama… aṭṭhiṃ etaṃ mama… aṭṭhimiñjaṃ etaṃ mama… vakkaṃ etaṃ mama… hadayaṃ etaṃ mama… yakanaṃ etaṃ mama… kilomakaṃ etaṃ mama… pihakaṃ etaṃ mama… papphāsaṃ etaṃ mama… antaṃ etaṃ mama… antaguṇaṃ etaṃ mama… udariyaṃ etaṃ mama… karīsaṃ etaṃ mama… pittaṃ etaṃ mama… semhaṃ etaṃ mama… pubbaṃ etaṃ mama … lohitaṃ etaṃ mama… sedaṃ etaṃ mama… medaṃ etaṃ mama… assuṃ etaṃ mama… vasaṃ etaṃ mama … kheḷaṃ etaṃ mama… siṅghāṇikaṃ etaṃ mama… lasikaṃ etaṃ mama… muttaṃ etaṃ mama… matthaluṅgaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.
「发是我的……乃至……毛是我的……指甲是我的……牙齿是我的……皮肤是我的……肉是我的……筋是我的……骨是我的……骨髓是我的……肾脏是我的……心脏是我的……肝脏是我的……肋膜是我的……脾脏是我的……肺脏是我的……肠是我的……肠间膜是我的……胃中物是我的……粪便是我的……胆汁是我的……痰是我的……脓是我的……血是我的……汗是我的……脂肪是我的……泪是我的……膏是我的……唾液是我的……鼻涕是我的……关节滑液是我的……尿是我的……脑是我的,这是我,这是我的我」——这是执着、执取之见。
Cakkhāyatanaṃ etaṃ mama…pe… rūpāyatanaṃ etaṃ mama… sotāyatanaṃ etaṃ mama… saddāyatanaṃ etaṃ mama… ghānāyatanaṃ etaṃ mama… gandhāyatanaṃ etaṃ mama… jivhāyatanaṃ etaṃ mama… rasāyatanaṃ etaṃ mama… kāyāyatanaṃ etaṃ mama… phoṭṭhabbāyatanaṃ etaṃ mama… manāyatanaṃ etaṃ mama… dhammāyatanaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.
「眼处是我的……乃至……色处是我的……耳处是我的……声处是我的……鼻处是我的……香处是我的……舌处是我的……味处是我的……身处是我的……触处是我的……意处是我的……法处是我的,这是我,这是我的我」——这是执着、执取之见。
Cakkhudhātuṃ etaṃ mama…pe… rūpadhātuṃ etaṃ mama… cakkhuviññāṇadhātuṃ etaṃ mama… sotadhātuṃ etaṃ mama… saddadhātuṃ etaṃ mama… sotaviññāṇadhātuṃ etaṃ mama… ghānadhātuṃ etaṃ mama… gandhadhātuṃ etaṃ mama… ghānaviññāṇadhātuṃ etaṃ mama… jivhādhātuṃ etaṃ mama… rasadhātuṃ etaṃ mama… jivhāviññāṇadhātuṃ etaṃ mama… kāyadhātuṃ etaṃ mama… phoṭṭhabbadhātuṃ etaṃ mama… kāyaviññāṇadhātuṃ etaṃ mama… manodhātuṃ etaṃ mama… dhammadhātuṃ etaṃ mama… manoviññāṇadhātuṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.
「眼界是我的……乃至……色界是我的……眼识界是我的……耳界是我的……声界是我的……耳识界是我的……鼻界是我的……香界是我的……鼻识界是我的……舌界是我的……味界是我的……舌识界是我的……身界是我的……触界是我的……身识界是我的……意界是我的……法界是我的……意识界是我的,这是我,这是我的我」——这是执着、执取之见。
Cakkhundriyaṃ etaṃ mama…pe… sotindriyaṃ etaṃ mama… ghānindriyaṃ etaṃ mama… jivhindriyaṃ etaṃ mama… kāyindriyaṃ etaṃ mama… manindriyaṃ etaṃ mama… jīvitindriyaṃ etaṃ mama… itthindriyaṃ etaṃ mama… purisindriyaṃ etaṃ mama… sukhindriyaṃ etaṃ mama… dukkhindriyaṃ etaṃ mama… somanassindriyaṃ etaṃ mama… domanassindriyaṃ etaṃ mama… upekkhindriyaṃ etaṃ mama… saddhindriyaṃ etaṃ mama… vīriyindriyaṃ etaṃ mama… satindriyaṃ etaṃ mama… samādhindriyaṃ etaṃ mama… paññindriyaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.
「眼根是我的……乃至……耳根是我的……鼻根是我的……舌根是我的……身根是我的……意根是我的……命根是我的……女根是我的……男根是我的……乐根是我的……苦根是我的……喜根是我的……忧根是我的……舍根是我的……信根是我的……精进根是我的……念根是我的……定根是我的……慧根是我的,这是我,这是我的我」——这是执着、执取之见。
Kāmadhātuṃ etaṃ mama…pe… rūpadhātuṃ etaṃ mama… arūpadhātuṃ etaṃ mama… kāmabhavaṃ etaṃ mama… rūpabhavaṃ etaṃ mama… arūpabhavaṃ etaṃ mama… saññābhavaṃ etaṃ mama… asaññābhavaṃ etaṃ mama… nevasaññānāsaññābhavaṃ etaṃ mama… ekavokārabhavaṃ etaṃ mama… catuvokārabhavaṃ etaṃ mama… pañcavokārabhavaṃ etaṃ mama… paṭhamajjhānaṃ etaṃ mama… dutiyajjhānaṃ etaṃ mama… tatiyajjhānaṃ etaṃ mama… catutthajjhānaṃ etaṃ mama… mettaṃ cetovimuttiṃ etaṃ mama… karuṇaṃ cetovimuttiṃ etaṃ mama… muditaṃ cetovimuttiṃ etaṃ mama… upekkhaṃ cetovimuttiṃ etaṃ mama… ākāsānañcāyatanasamāpattiṃ etaṃ mama… viññāṇañcāyatanasamāpattiṃ etaṃ mama… ākiñcaññāyatanasamāpattiṃ etaṃ mama… nevasaññānāsaññāyatanasamāpattiṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.
「欲界是我的……乃至……色界是我的……无色界是我的……欲有是我的……色有是我的……无色有是我的……想有是我的……无想有是我的……非想非非想有是我的……一蕴有是我的……四蕴有是我的……五蕴有是我的……初禅那是我的……第二禅那是我的……第三禅那是我的……第四禅那是我的……慈心解脱是我的……悲心解脱是我的……喜心解脱是我的……舍心解脱是我的……空无边处等至是我的……识无边处等至是我的……无所有处等至是我的……非想非非想处等至是我的,这是我,这是我的我」——这是执着、执取之见。
Avijjaṃ etaṃ mama…pe… saṅkhāre etaṃ mama… viññāṇaṃ etaṃ mama… nāmarūpaṃ etaṃ mama… saḷāyatanaṃ etaṃ mama… phassaṃ etaṃ mama… vedanaṃ etaṃ mama… taṇhaṃ etaṃ mama… upādānaṃ etaṃ mama… bhavaṃ etaṃ mama … jātiṃ etaṃ mama… jarāmaraṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Evaṃ abhinivesaparāmāso diṭṭhi.
「无明是我的……乃至……行是我的……识是我的……名色是我的……六处是我的……触是我的……受是我的……渴爱是我的……取是我的……有是我的……生是我的……老死是我的,这是我,这是我的我」——这是执着、执取之见。如此是执着、执取之见。
§124
Katamāni Khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi diṭṭhiṭṭhānaṃ, phassopi diṭṭhiṭṭhānaṃ, saññāpi diṭṭhiṭṭhānaṃ, vitakkopi diṭṭhiṭṭhānaṃ, ayoniso manasikāropi diṭṭhiṭṭhānaṃ, pāpamittopi diṭṭhiṭṭhānaṃ, paratoghosopi diṭṭhiṭṭhānaṃ.
什么是诸蕴也是见处,无明也是见处,触也是见处,想也是见处,寻也是见处,非如理作意也是见处,恶友也是见处,他人之声也是见处。
Khandhā hetu khandhā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ khandhāpi diṭṭhiṭṭhānaṃ. Avijjā hetu avijjā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ avijjāpi diṭṭhiṭṭhānaṃ. Phasso hetu phasso paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ phassopi diṭṭhiṭṭhānaṃ. Saññā hetu saññā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ saññāpi diṭṭhiṭṭhānaṃ. Vitakko hetu vitakko paccayo diṭṭhiṭṭhānaṃ upādāya, samuṭṭhānaṭṭhena – evaṃ vitakkopi diṭṭhiṭṭhānaṃ. Ayoniso manasikāro hetu ayoniso manasikāro paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ ayoniso manasikāropi diṭṭhiṭṭhānaṃ. Pāpamitto hetu pāpamitto paccayo diṭṭhiṭṭhānaṃ upādāya, samuṭṭhānaṭṭhena – evaṃ pāpamittopi diṭṭhiṭṭhānaṃ. Paratoghoso hetu paratoghoso paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ paratoghosopi diṭṭhiṭṭhānaṃ. Imāni aṭṭha diṭṭhiṭṭhānāni.
诸蕴是因,诸蕴是缘,见处是依缘起、生起之义——如此诸蕴也是见处。无明是因,无明是缘,见处是依缘起、生起之义——如此无明也是见处。触是因,触是缘,见处是依缘起、生起之义——如此触也是见处。想是因,想是缘,见处是依缘起、生起之义——如此想也是见处。寻是因,寻是缘,见处是依缘起、生起之义——如此寻也是见处。非如理作意是因,非如理作意是缘,见处是依缘起、生起之义——如此非如理作意也是见处。恶友是因,恶友是缘,见处是依缘起、生起之义——如此恶友也是见处。他人之声是因,他人之声是缘,见处是依缘起、生起之义——如此他人之声也是见处。这些是八种见处。
§125
Katamāni Yā diṭṭhi diṭṭhigataṃ, diṭṭhigahanaṃ, diṭṭhikantāraṃ, diṭṭhivisūkaṃ, diṭṭhivipphanditaṃ, diṭṭhisaññojanaṃ, diṭṭhisallaṃ, diṭṭhisambādho, diṭṭhipalibodho, diṭṭhibandhanaṃ, diṭṭhipapāto, diṭṭhānusayo, diṭṭhisantāpo, diṭṭhipariḷāho , diṭṭhigantho, diṭṭhupādānaṃ, diṭṭhābhiniveso, diṭṭhiparāmāso – imāni aṭṭhārasa diṭṭhipariyuṭṭhānāni.
什么是那些?凡是见、见处、见稠林、见旷野、见诤论、见动摇、见结、见箭、见逼迫、见障碍、见缚、见堕落、见随眠、见热恼、见遍热、见结、见取、见执着、见执取——这些是十八种见所缠缚。
§126
Katamā Assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi, sakkāyadiṭṭhi, sakkāyavatthukā sassatadiṭṭhi, sakkāyavatthukā ucchedadiṭṭhi, antaggāhikādiṭṭhi, pubbantānudiṭṭhi, aparantānudiṭṭhi, saññojanikā diṭṭhi, ahanti mānavinibandhā diṭṭhi, mamanti mānavinibandhā diṭṭhi, attavādapaṭisaṃyuttā diṭṭhi, lokavādapaṭisaṃyuttā diṭṭhi, bhavadiṭṭhi, vibhavadiṭṭhi – imā soḷasa diṭṭhiyo.
什么是那些?味见、随我见、邪见、有身见、以有身为基础的常见、以有身为基础的断见、边执见、随过去边见、随未来边见、结缚见、以「我是」为慢系缚的见、以「我所」为慢系缚的见、与我论相应的见、与世间论相应的见、有见、无有见——这些是十六种见。
§127
Katame Assādadiṭṭhiyā katihākārehi abhiniveso hoti? Attānudiṭṭhiyā katihākārehi abhiniveso hoti? Micchādiṭṭhiyā katihākārehi abhiniveso hoti? Sakkāyadiṭṭhiyā katihākārehi abhiniveso hoti? Sakkāyavatthukāya sassatadiṭṭhiyā katihākārehi abhiniveso hoti? Sakkāyavatthukāya ucchedadiṭṭhiyā katihākārehi abhiniveso hoti? Antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? Pubbantānudiṭṭhiyā katihākārehi abhiniveso hoti? Aparantānudiṭṭhiyā katihākārehi abhiniveso hoti? Saññojanikāya diṭṭhiyā katihākārehi abhiniveso hoti? Ahanti mānavinibandhāya diṭṭhiyā katihākārehi abhiniveso hoti? Mamanti mānavinibandhāya diṭṭhiyā katihākārehi abhiniveso hoti? Attavādapaṭisaṃyuttāya diṭṭhiyā katihākārehi abhiniveso hoti? Lokavādapaṭisaṃyuttāya diṭṭhiyā katihākārehi abhiniveso hoti? Bhavadiṭṭhiyā katihākārehi abhiniveso hoti? Vibhavadiṭṭhiyā katihākārehi abhiniveso hoti?
什么是那些?对味见以多少行相执着?对随我见以多少行相执着?对邪见以多少行相执着?对有身见以多少行相执着?对以有身为基础的常见以多少行相执着?对以有身为基础的断见以多少行相执着?对边执见以多少行相执着?对随过去边见以多少行相执着?对随未来边见以多少行相执着?对结缚见以多少行相执着?对以「我是」为慢系缚的见以多少行相执着?对以「我所」为慢系缚的见以多少行相执着?对与我论相应的见以多少行相执着?对与世间论相应的见以多少行相执着?对有见以多少行相执着?对无有见以多少行相执着?
Assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso hoti. Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. Micchādiṭṭhiyā dasahākārehi abhiniveso hoti. Sakkāyadiṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. Sakkāyavatthukāya sassatadiṭṭhiyā pannarasahi ākārehi abhiniveso hoti. Sakkāyavatthukāya ucchedadiṭṭhiyā pañcahākārehi abhiniveso hoti. Antaggāhikāya diṭṭhiyā paññāsāya ākārehi abhiniveso hoti . Pubbantānudiṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Aparantānudiṭṭhiyā catucattālīsāya ākārehi abhiniveso hoti. Saññojanikāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Ahanti mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Mamanti mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Attavādapaṭisaṃyuttāya diṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. Lokavādapaṭisaṃyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso hoti. Bhavadiṭṭhiyā ekena ākārena abhiniveso hoti. Vibhavadiṭṭhiyā ekena ākārena abhiniveso hoti.
对味见以三十五行相执着。对随我见以二十行相执着。对邪见以十行相执着。对有身见以二十行相执着。对以有身为基础的常见以十五行相执着。对以有身为基础的断见以五行相执着。对边执见以五十行相执着。对随过去边见以十八行相执着。对随未来边见以四十四行相执着。对结缚见以十八行相执着。对以「我是」为慢系缚的见以十八行相执着。对以「我所」为慢系缚的见以十八行相执着。对与我论相应的见以二十行相执着。对与世间论相应的见以八行相执着。对有见以一行相执着。对无有见以一行相执着。
1. Assādadiṭṭhiniddeso1. 味见分别
§128
Assādadiṭṭhiyā katamehi pañcatiṃsāya ākārehi abhiniveso hoti? Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādoti – abhinivesaparāmāso diṭṭhi. Diṭṭhi na assādo, assādo na diṭṭhi. Aññā diṭṭhi, añño assādo. Yā ca diṭṭhi yo ca assādo – ayaṃ vuccati assādadiṭṭhi.
对味见以哪三十五行相执着?凡缘色而生起乐、喜悦,这是色的味——执着执取的见。见不是味,味不是见。见是一,味是另一。凡是见与味——这被称为味见。
Assādadiṭṭhi micchādiṭṭhi diṭṭhivipatti. Tāya diṭṭhivipattiyā samannāgato puggalo diṭṭhivipanno. Diṭṭhivipanno puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Yo diṭṭhiyā rāgo , so na diṭṭhi. Diṭṭhi na rāgo. Aññā diṭṭhi, añño rāgo. Yā ca diṭṭhi yo ca rāgo – ayaṃ vuccati diṭṭhirāgo. Tāya ca diṭṭhiyā tena ca rāgena samannāgato puggalo diṭṭhirāgaratto. Diṭṭhirāgaratte puggale dinnaṃ dānaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.
味见是邪见、见失。具足那见失的人是见失者。见失者不应亲近、不应交往、不应须跋。那是什么原因?他的见是恶的。凡对见的贪,那不是见。见不是贪。见是一,贪是另一。凡是见与贪——这被称为见贪。具足那见与那贪的人是见贪染者。对见贪染者所施的布施不是大果、不是大利益。那是什么原因?他的见是恶的味见邪见。
Micchādiṭṭhikassa purisapuggalassa dveva gatiyo – nirayo vā tiracchānayoni vā. Micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Seyyathāpi nimbabījaṃ vā kosātakībījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yaṃ ceva pathavirasaṃ upādiyati, yañca āporasaṃ upādiyati, sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati. Taṃ kissa hetu? Bījaṃ hissa pāpikaṃ. Evamevaṃ micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.
持邪见的人只有两种趣——地狱或畜生趣。持邪见的人,凡身业依见而完成、受持,凡语业……凡意业依见而完成、受持,凡思、凡愿、凡誓愿、凡诸行,一切那些法导向非所欲、非所爱、非所意、非利益、苦。那是什么原因?他的见是恶的。譬如楝树种子、或苦葫芦种子、或苦瓠种子置于湿地,凡摄取地味,凡摄取水味,一切那些导向苦味、辛辣味、不悦味。那是什么原因?种子是恶的。如是,持邪见的人,凡身业依见而完成、受持,凡语业……凡意业依见而完成、受持,凡思、凡愿、凡誓愿、凡诸行,一切那些法导向非所欲、非所爱、非所意、非利益、苦。那是什么原因?他的见是恶的味见邪见。
Micchādiṭṭhi diṭṭhigataṃ, diṭṭhigahanaṃ, diṭṭhikantāraṃ, diṭṭhivisūkaṃ, diṭṭhivipphanditaṃ, diṭṭhisaññojanaṃ, diṭṭhisallaṃ, diṭṭhisambādho, diṭṭhipalibodho, diṭṭhibandhanaṃ, diṭṭhipapāto, diṭṭhānusayo, diṭṭhisantāpo, diṭṭhipariḷāho, diṭṭhigantho, diṭṭhupādānaṃ, diṭṭhābhiniveso, diṭṭhiparāmāso – imehi aṭṭhārasahi ākārehi pariyuṭṭhitacittassa saññogo.
邪见是见处、见稠林、见旷野、见诤论、见动摇、见结、见箭、见逼迫、见障碍、见缚、见堕落、见随眠、见热恼、见遍热、见结、见取、见执着、见执取——以这十八行相心被缠缚者的结缚。
§129
Atthi saññojanāni ceva diṭṭhiyo ca, atthi saññojanāni na ca diṭṭhiyo. Katamāni saññojanāni ceva diṭṭhiyo ca? Sakkāyadiṭṭhi, sīlabbataparāmāso – imāni saññojanāni ceva diṭṭhiyo ca. Katamāni saññojanāni, na ca diṭṭhiyo? Kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, mānasaññojanaṃ, vicikicchāsaññojanaṃ, bhavarāgasaññojanaṃ, issāsaññojanaṃ, macchariyasaññojanaṃ, anunayasaññojanaṃ, avijjāsaññojanaṃ – imāni saññojanāni, na ca diṭṭhiyo.
有结既是见,有结非见。哪些结既是见?身见、戒禁取——这些结既是见。哪些结非见?欲贪结、嗔恚结、慢结、疑结、有贪结、嫉结、悭结、随眠结、无明结——这些结非见。
Yaṃ vedanaṃ paṭicca…pe… yaṃ saññaṃ paṭicca…pe… yaṃ saṅkhāre paṭicca…pe… yaṃ viññāṇaṃ paṭicca… yaṃ cakkhuṃ paṭicca… yaṃ sotaṃ paṭicca… yaṃ ghānaṃ paṭicca… yaṃ jivhaṃ paṭicca… yaṃ kāyaṃ paṭicca… yaṃ manaṃ paṭicca… yaṃ rūpe paṭicca… yaṃ sadde paṭicca… yaṃ gandhe paṭicca … yaṃ rase paṭicca… yaṃ phoṭṭhabbe paṭicca… yaṃ dhamme paṭicca… yaṃ cakkhuviññāṇaṃ paṭicca… yaṃ sotaviññāṇaṃ paṭicca… yaṃ ghānaviññāṇaṃ paṭicca… yaṃ jivhāviññāṇaṃ paṭicca… yaṃ kāyaviññāṇaṃ paṭicca… yaṃ manoviññāṇaṃ paṭicca … yaṃ cakkhusamphassaṃ paṭicca… yaṃ sotasamphassaṃ paṭicca… yaṃ ghānasamphassaṃ paṭicca… yaṃ jivhāsamphassaṃ paṭicca… yaṃ kāyasamphassaṃ paṭicca… yaṃ manosamphassaṃ paṭicca… yaṃ cakkhusamphassajaṃ vedanaṃ paṭicca… yaṃ sotasamphassajaṃ vedanaṃ paṭicca… yaṃ ghānasamphassajaṃ vedanaṃ paṭicca… yaṃ jivhāsamphassajaṃ vedanaṃ paṭicca… yaṃ kāyasamphassajaṃ vedanaṃ paṭicca… yaṃ manosamphassajaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manosamphassajāya vedanāya assādoti – abhinivesaparāmāso diṭṭhi. Diṭṭhi na assādo, assādo na diṭṭhi. Aññā diṭṭhi, añño assādo. Yā ca diṭṭhi yo ca assādo – ayaṃ vuccati assādadiṭṭhi.
缘受……缘想……缘行……缘识……缘眼……缘耳……缘鼻……缘舌……缘身……缘意……缘色……缘声……缘香……缘味……缘触……缘法……缘眼识……缘耳识……缘鼻识……缘舌识……缘身识……缘意识……缘眼触……缘耳触……缘鼻触……缘舌触……缘身触……缘意触……缘眼触所生受……缘耳触所生受……缘鼻触所生受……缘舌触所生受……缘身触所生受……缘意触所生受而生起乐与喜,这是意触所生受的味——执着执取是见。见非味,味非见。见是一,味是另一。凡见与味——这被称为味见。
Assādadiṭṭhi micchādiṭṭhi diṭṭhivipatti. Tāya diṭṭhivipattiyā samannāgato puggalo diṭṭhivipanno. Diṭṭhivipanno puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Yo diṭṭhiyā rāgo, so na diṭṭhi. Diṭṭhi na rāgo. Aññā diṭṭhi, añño rāgo. Yā ca diṭṭhi yo ca rāgo, ayaṃ vuccati diṭṭhirāgo. Tāya ca diṭṭhiyā tena ca rāgena samannāgato puggalo diṭṭhirāgaratto. Diṭṭhirāgaratte puggale dinnaṃ dānaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.
味见是邪见、见败坏。具足那见败坏的补特伽罗是见败坏者。见败坏的补特伽罗不应亲近、不应结交、不应须跋。那是什么原因?他的见是恶的。凡对见的贪,那不是见。见不是贪。见是一,贪是另一。凡见与贪,这被称为见贪。具足那见与那贪的补特伽罗是见贪染者。对见贪染的补特伽罗所施之布施不大果、不大利益。那是什么原因?他的见是恶的、味见、邪见。
Micchādiṭṭhikassa purisapuggalassa dveva gatiyo – nirayo vā tiracchānayoni vā. Micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Seyyathāpi nimbabījaṃ vā kosātakībījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati, sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati. Taṃ kissa hetu? Bījaṃ hissa pāpikaṃ. Evamevaṃ micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.
邪见的人补特伽罗只有两趣——地狱或畜生趣。邪见的人补特伽罗,凡如见完成、受持的身业,凡语业……凡如见完成、受持的意业,凡思、凡愿、凡誓愿、凡行,一切这些法导向非所欲、非所爱、非所意、非利益、苦。那是什么原因?他的见是恶的。譬如楝树种子、或苦葫芦种子、或苦瓠种子置于湿地,凡摄取地味,凡摄取水味,一切那导向苦性、辛辣性、不悦性。那是什么原因?种子是恶的。如是,邪见的人补特伽罗,凡如见完成、受持的身业,凡语业……凡如见完成、受持的意业,凡思、凡愿、凡誓愿、凡行,一切这些法导向非所欲、非所爱、非所意、非利益、苦。那是什么原因?他的见是恶的、味见、邪见。
Micchādiṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ…pe… diṭṭhābhiniveso diṭṭhiparāmāso – imehi aṭṭhārasahi ākārehi pariyuṭṭhitacittassa saññogo.
邪见、见处、见稠林……见执着、见执取——以这十八行相被缠缚心者的结。
Atthi saññojanāni ceva diṭṭhiyo ca, atthi saññojanāni na ca diṭṭhiyo. Katamāni saññojanāni ceva diṭṭhiyo ca? Sakkāyadiṭṭhi, sīlabbataparāmāso – imāni saññojanāni ceva diṭṭhiyo ca. Katamāni saññojanāni, na ca diṭṭhiyo? Kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, mānasaññojanaṃ, vicikicchāsaññojanaṃ, bhavarāgasaññojanaṃ, issāsaññojanaṃ, macchariyasaññojanaṃ, anunayasaññojanaṃ, avijjāsaññojanaṃ – imāni saññojanāni, na ca diṭṭhiyo. Assādadiṭṭhiyā imehi pañcatiṃsāya ākārehi abhiniveso hoti.
有结既是见,有结非见。哪些结既是见?身见、戒禁取——这些结既是见。哪些结非见?欲贪结、嗔恚结、慢结、疑结、有贪结、嫉结、悭结、随眠结、无明结——这些结非见。对味见以这三十五行相有执着。
Assādadiṭṭhiniddeso paṭhamo. · 味见分别第一
2. Attānudiṭṭhiniddeso2. 随我见分别
§130
Attānudiṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ; vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.
对我见以哪二十行相有执着?于此,未受教的凡夫,不见圣者、不熟练圣法、未受圣法调御,不见善人、不熟练善人法、未受善人法调御,随观色为我,或随观我为有色,或随观色在我中,或随观我在色中;受……想……行……随观识为我,或随观我为有识,或随观识在我中,或随观我在识中。
§131
Kathaṃ Idhekacco pathavīkasiṇaṃ attato samanupassati – ‘‘yaṃ pathavīkasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ pathavīkasiṇa’’nti. Pathavīkasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco pathavīkasiṇaṃ attato samanupassati – ‘‘yaṃ pathavīkasiṇaṃ, so ahaṃ; yo ahaṃ , taṃ pathavīkasiṇa’’nti. Pathavīkasiṇañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… attānudiṭṭhi micchādiṭṭhi. Micchādiṭṭhikassa purisapuggalassa dveva gatiyo…pe… imāni saññojanāni, na ca diṭṭhiyo.
如何?于此,某人随观地遍为我——「凡地遍,那是我;凡我,那是地遍」。随观地遍与我为不二。譬如油灯燃烧时「凡焰那是色,凡色那是焰」——随观焰与色为不二。如是,于此,某人随观地遍为我——「凡地遍,那是我;凡我,那是地遍」。随观地遍与我为不二。执着执取是见。见非事,事非见。见是一,事是另一。凡见与事——这是第一色事我见。我见是邪见、见败坏……我见是邪见。邪见的人补特伽罗只有两趣……这些结非见。
Idhekacco āpokasiṇaṃ… tejokasiṇaṃ… vāyokasiṇaṃ… nīlakasiṇaṃ… pītakasiṇaṃ… lohitakasiṇaṃ… odātakasiṇaṃ attato samanupassati – ‘‘yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇa’’nti. Odātakasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci, so vaṇṇo; yo vaṇṇo, sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evameva idhekacco…pe… odātakasiṇañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati.
于此,某人随观水遍……火遍……风遍……青遍……黄遍……红遍……白遍为我——「凡白遍者,即是我;凡是我者,即是白遍」。他随观白遍与我为无二。譬如燃烧的油灯,「凡火焰者,即是光;凡光者,即是火焰」——他随观火焰与光为无二。如是,于此某人……随观白遍与我为无二。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此为第一以色为事物的我随见。我随见是邪见、见败坏……这些是结,而非诸见。如是随观色为我。
Kathaṃ Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā iminā rūpena rūpavā’’ti. Rūpavantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana ayaṃ attā iminā rūpena rūpavā’’ti. Rūpavantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpavantaṃ attānaṃ samanupassati.
如何?于此,某人随观受……想……诸行……识为我。他如是想:「此是我的我。然而此我以此色而有色。」他随观有色的我。譬如树具足荫。某人如是说:「此是树,此是荫。树是一,荫是另一。然而此树以此荫而有荫。」他随观有荫的树。如是,于此某人随观受……想……诸行……识为我。他如是想:「此是我的我。然而此我以此色而有色。」他随观有色的我。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此为第二以色为事物的我随见。我随见是邪见、见败坏……这些是结,而非诸见。如是随观有色的我。
Kathaṃ Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani idaṃ rūpa’’nti. Attani rūpaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati . Evamevaṃ idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani idaṃ rūpa’’nti. Attani rūpaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani rūpaṃ samanupassati.
如何?于此,某人随观受……想……诸行……识为我。他如是想:「此是我的我。然而于此我中有此色。」他随观我中有色。譬如花具足香。某人如是说:「此是花,此是香;花是一,香是另一。然而此香在此花中。」他随观花中有香。如是,于此某人随观受……想……诸行……识为我。他如是想:「此是我的我。然而于此我中有此色。」他随观我中有色。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此为第三以色为事物的我随见。我随见是邪见、见败坏……这些是结,而非诸见。如是随观我中有色。
Kathaṃ Idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ rūpe’’ti. Rūpasmiṃ attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evamevaṃ idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati . Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ rūpe’’ti. Rūpasmiṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpasmiṃ attānaṃ samanupassati.
如何?于此,某人随观受……想……诸行……识为我。他如是想:「此是我的我。然而此我在此色中。」他随观我在色中。譬如宝珠被放在盒中。某人如是说:「此是宝珠,此是盒。宝珠是一,盒是另一。然而此宝珠在此盒中。」他随观盒中有宝珠。如是,于此某人随观受……想……诸行……识为我。他如是想:「此是我的我。然而此我在此色中。」他随观我在色中。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此为第四以色为事物的我随见。我随见是邪见、见败坏……这些是结,而非诸见。如是随观我在色中。
§132
Kathaṃ Idhekacco cakkhusamphassajaṃ vedanaṃ sotasamphassajaṃ vedanaṃ ghānasamphassajaṃ vedanaṃ jivhāsamphassajaṃ vedanaṃ kāyasamphassajaṃ vedanaṃ manosamphassajaṃ vedanaṃ attato samanupassati. ‘‘Yā manosamphassajā vedanā so ahaṃ, yo ahaṃ sā manosamphassajā vedanā’’ti – manosamphassajaṃ vedanañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manosamphassajaṃ vedanaṃ attato samanupassati. ‘‘Yā manosamphassajā vedanā so ahaṃ, yo ahaṃ sā manosamphassajā vedanā’’ti – manosamphassajaṃ vedanañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ vedanaṃ attato samanupassati.
如何?于此,某人随观眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受为我。「凡意触所生受者即是我,凡是我者即是意触所生受」——他随观意触所生受与我为无二。譬如燃烧的油灯,「凡火焰者即是光,凡光者即是火焰」——他随观火焰与光为无二。如是,于此某人随观意触所生受为我。「凡意触所生受者即是我,凡是我者即是意触所生受」——他随观意触所生受与我为无二。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此为第一以受为事物的我随见。我随见是邪见、见败坏……这些是结,而非诸见。如是随观受为我。
Kathaṃ Idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāya vedanāvā’’ti. Vedanāvantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāya vedanāvā’’ti. Vedanāvantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ vedanāvantaṃ attānaṃ samanupassati.
如何?于此,某人随观想……诸行……识……色为我。他如是想:「此是我的我。然而此我以此受而有受。」他随观有受的我。譬如树具足荫。某人如是说:「此是树,此是荫。树是一,荫是另一。然而此树以此荫而有荫。」他随观有荫的树。如是,于此某人随观想……诸行……识……色为我。他如是想:「此是我的我。然而此我以此受而有受。」他随观有受的我。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此为第二以受为事物的我随见。我随见是邪见、见败坏……这些是结,而非诸见。如是随观有受的我。
Kathaṃ Idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ayaṃ vedanā’’ti. Attani vedanaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ayaṃ vedanā’’ti. Attani vedanaṃ samanupassati . Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani vedanaṃ samanupassati.
如何?于此,某人随观想……诸行……识……色为我。他如是想:「此是我的我。然而于此我中有此受。」他随观我中有受。譬如花具足香。某人如是说:「此是花,此是香;花是一,香是另一。然而此香在此花中。」他随观花中有香。如是,于此某人随观想……诸行……识……色为我。他如是想:「此是我的我。然而于此我中有此受。」他随观我中有受。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此为第三以受为事物的我随见。我随见是邪见、见败坏……这些是结,而非诸见。如是随观我中有受。
Kathaṃ Idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāyā’’ti. Vedanāya attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evamevaṃ idhekacco saññaṃ… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāyā’’ti. Vedanāya attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ vedanāya attānaṃ samanupassati.
如何?于此,某人随观想……诸行……识……色为我。他如是想:「此是我的我。然而此我在此受中。」他随观我在受中。譬如宝珠被放在盒中。某人如是说:「此是宝珠,此是盒。宝珠是一,盒是另一。然而此宝珠在此盒中。」他随观盒中有宝珠。如是,于此某人随观想……诸行……识……色为我。他如是想:「此是我的我。然而此我在此受中。」他随观我在受中。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此为第四以受为事物的我随见。我随见是邪见、见败坏……这些是结,而非诸见。如是随观我在受中。
§133
Kathaṃ Idhekacco cakkhusamphassajaṃ saññaṃ…pe… sotasamphassajaṃ saññaṃ… ghānasamphassajaṃ saññaṃ… jivhāsamphassajaṃ saññaṃ… kāyasamphassajaṃ saññaṃ… manosamphassajaṃ saññaṃ attato samanupassati. Yā manosamphassajā saññā so ahaṃ, yo ahaṃ sā manosamphassajā saññā’’ti. Manosamphassajaṃ saññañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manosamphassajaṃ saññaṃ attato samanupassati – ‘‘yā manosamphassajā saññā so ahaṃ, yo ahaṃ sā manosamphassajā saññā’’ti. Manosamphassajaṃ saññañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saññaṃ attato samanupassati.
如何?此处某人随观眼触所生想……乃至……耳触所生想……鼻触所生想……舌触所生想……身触所生想……意触所生想为我。「凡意触所生想即是我,凡我即是意触所生想。」他随观意触所生想与我为不二。譬如燃烧的油灯,「凡火焰即是光,凡光即是火焰」——他随观火焰与光为不二。如是,此处某人随观意触所生想为我——「凡意触所生想即是我,凡我即是意触所生想。」他随观意触所生想与我为不二。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此是第一想事物为基础的我随见。我随见是邪见、见颠倒……乃至……这些是结,而非诸见。如是随观想为我。
Kathaṃ Idhekacco saṅkhāre…pe… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāya saññāvā’’ti. Saññāvantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco saṅkhāre… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāya saññāvā’’ti. Saññāvantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saññāvantaṃ attānaṃ samanupassati.
如何?此处某人随观诸行……乃至……识……色……受为我。他如是想:「此是我的我。然而我的此我以此想而有想。」他随观有想之我。譬如树具足荫。若有人如是说:「此是树,此是荫。树是一,荫是另一。然而此树以此荫而有荫。」他随观有荫之树。如是,此处某人随观诸行……识……色……受为我。他如是想:「此是我的我。然而我的此我以此想而有想。」他随观有想之我。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此是第二想事物为基础的我随见。我随见是邪见……乃至……这些是结,而非诸见。如是随观有想之我。
Kathaṃ Idhekacco saṅkhāre…pe… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ayaṃ saññā’’ti. Attani saññaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho. Aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco saṅkhāre… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ayaṃ saññā’’ti. Attani saññaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani saññaṃ samanupassati.
如何?此处某人随观诸行……乃至……识……色……受为我。他如是想:「此是我的我。然而在此我中有此想。」他随观我中之想。譬如花具足香。若有人如是说:「此是花,此是香。花是一,香是另一。然而此香在此花中。」他随观花中之香。如是,此处某人随观诸行……识……色……受为我。他如是想:「此是我的我。然而在此我中有此想。」他随观我中之想。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此是第三想事物为基础的我随见。我随见是邪见……乃至……这些是结,而非诸见。如是随观我中之想。
Kathaṃ Idhekacco saṅkhāre …pe… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāyā’’ti. Saññāya attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evameva idhekacco saṅkhāre… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāyā’’ti. Saññāya attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni na ca diṭṭhiyo. Evaṃ saññāya attānaṃ samanupassati.
如何?此处某人随观诸行……乃至……识……色……受为我。他如是想:「此是我的我。然而我的此我在此想中。」他随观想中之我。譬如宝珠被放在盒中。若有人如是说:「此是宝珠,此是盒。宝珠是一,盒是另一。然而此宝珠在此盒中。」他随观盒中之宝珠。如是,此处某人随观诸行……识……色……受为我。他如是想:「此是我的我。然而我的此我在此想中。」他随观想中之我。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此是第四想事物为基础的我随见。我随见是邪见……乃至……这些是结,而非诸见。如是随观想中之我。
§134
Kathaṃ Idhekacco cakkhusamphassajaṃ cetanaṃ sotasamphassajaṃ cetanaṃ ghānasamphassajaṃ cetanaṃ jivhāsamphassajaṃ cetanaṃ kāyasamphassajaṃ cetanaṃ manosamphassajaṃ cetanaṃ attato samanupassati. ‘‘Yā manosamphassajā cetanā, so ahaṃ; yo ahaṃ sā manosamphassajā cetanā’’ti – manosamphassajaṃ cetanañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manosamphassajaṃ cetanaṃ attato samanupassati. ‘‘Yā manosamphassajā cetanā so ahaṃ, yo ahaṃ sā manosamphassajā cetanā’’ti – manosamphassajaṃ cetanañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saṅkhāre attato samanupassati.
如何?此处某人随观眼触所生思、耳触所生思、鼻触所生思、舌触所生思、身触所生思、意触所生思为我。「凡意触所生思即是我,凡我即是意触所生思」——他随观意触所生思与我为不二。譬如燃烧的油灯,「凡火焰即是光,凡光即是火焰」——他随观火焰与光为不二。如是,此处某人随观意触所生思为我。「凡意触所生思即是我,凡我即是意触所生思」——他随观意触所生思与我为不二。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此是第一行事物为基础的我随见。我随见是邪见……乃至……这些是结,而非诸见。如是随观诸行为我。
Kathaṃ Idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imehi saṅkhārehi saṅkhāravā’’ti. Saṅkhāravantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evameva idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā. Imehi saṅkhārehi saṅkhāravā’’ti. Saṅkhāravantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saṅkhāravantaṃ attānaṃ samanupassati.
如何?此处某人随观识……色……受……想为我。他如是想:「此是我的我。然而我的此我以这些行而有行。」他随观有行之我。譬如树具足荫。若有人如是说:「此是树,此是荫。树是一,荫是另一。然而此树以此荫而有荫。」他随观有荫之树。如是,此处某人随观识……色……受……想为我。他如是想:「此是我的我。然而我的此我以这些行而有行。」他随观有行之我。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此是第二行事物为基础的我随见。我随见是邪见……乃至……这些是结,而非诸见。如是随观有行之我。
Kathaṃ Idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ime saṅkhārā’’ti. Attani saṅkhāre samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ime saṅkhārā’’ti. Attani saṅkhāre samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani saṅkhāre samanupassati.
如何?此处某人随观识……色……受……想为我。他如是想:「此是我的我。然而在此我中有这些行。」他随观我中之诸行。譬如花具足香。若有人如是说:「此是花,此是香;花是一,香是另一。然而此香在此花中。」他随观花中之香。如是,此处某人随观识……色……受……想为我。他如是想:「此是我的我。然而在此我中有这些行。」他随观我中之诸行。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此是第三行事物为基础的我随见。我随见是邪见……乃至……这些是结,而非诸见。如是随观我中之诸行。
Kathaṃ Idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imesu saṅkhāresū’’ti. Saṅkhāresu attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evameva idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imesu saṅkhāresū’’ti. Saṅkhāresu attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saṅkhāresu attānaṃ samanupassati.
如何?此处某人随观识……色……受……想为我。他如是想:「此是我的我。然而我的此我在这些行中。」他随观诸行中之我。譬如宝珠被放在盒中。若有人如是说:「此是宝珠,此是盒。宝珠是一,盒是另一。然而此宝珠在此盒中。」他随观盒中之宝珠。如是,此处某人随观识……色……受……想为我。他如是想:「此是我的我。然而我的此我在这些行中。」他随观诸行中之我。执着执取是见。见非事物,事物非见。见是一,事物是另一。凡见与凡事物——此是第四行事物为基础的我随见。我随见是邪见……乃至……这些是结,而非诸见。如是随观诸行中之我。
§135
Kathaṃ Idhekacco cakkhuviññāṇaṃ… sotaviññāṇaṃ… ghānaviññāṇaṃ… jivhāviññāṇaṃ kāyaviññāṇaṃ… manoviññāṇaṃ attato samanupassati. ‘‘Yaṃ manoviññāṇaṃ, so ahaṃ; yo ahaṃ, taṃ manoviññāṇa’’nti – manoviññāṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manoviññāṇaṃ attato samanupassati . ‘‘Yaṃ manoviññāṇaṃ, so ahaṃ; yo ahaṃ taṃ manoviññāṇa’’nti – manoviññāṇañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ viññāṇaṃ attato samanupassati.
如何?这里,某人随观眼识...耳识...鼻识...舌识...身识...意识为我。「凡是意识,那是我;凡是我,那是意识」——他随观意识与我为不二。譬如燃烧的油灯,「凡是火焰,那是光;凡是光,那是火焰」——他随观火焰与光为不二。同样地,这里,某人随观意识为我。「凡是意识,那是我;凡是我,那是意识」——他随观意识与我为不二。执着执取是见。见不是事物,事物不是见。见是一回事,事物是另一回事。凡是见与凡是事物——这是第一种以识为事物的我随观见。我随观见是邪见...这些是结,而非诸见。如此随观识为我。
Kathaṃ Idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā iminā viññāṇena viññāṇavā’’ti. Viññāṇavantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā iminā viññāṇena viññāṇavā’’ti. Viññāṇavantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ viññāṇavantaṃ attānaṃ samanupassati.
如何?这里,某人随观色...受...想...诸行为我。他如此想:「这确实是我的我。而我的这个我以此识而有识。」他随观有识的我。譬如树具足荫凉。某人如此说:「这是树,这是荫;树是一回事,荫是另一回事。而这树以此荫而有荫。」他随观有荫的树。同样地,这里,某人随观色...受...想...诸行为我。他如此想:「这确实是我的我。而我的这个我以此识而有识。」他随观有识的我。执着执取是见。见不是事物,事物不是见。见是一回事,事物是另一回事。凡是见与凡是事物——这是第二种以识为事物的我随观见。我随观见是邪见...这些是结,而非诸见。如此随观有识的我。
Kathaṃ Idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā . Imasmiñca pana attani idaṃ viññāṇa’’nti. Attani viññāṇaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani idaṃ viññāṇa’’nti. Attani viññāṇaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani viññāṇaṃ samanupassati.
如何?这里,某人随观色...受...想...诸行为我。他如此想:「这确实是我的我。而在此我中有此识。」他随观识在我中。譬如花具足香。某人如此说:「这是花,这是香;花是一回事,香是另一回事。而此香在此花中。」他随观香在花中。同样地,这里,某人随观色...受...想...诸行为我。他如此想:「这确实是我的我。而在此我中有此识。」他随观识在我中。执着执取是见。见不是事物,事物不是见。见是一回事,事物是另一回事。凡是见与凡是事物——这是第三种以识为事物的我随观见。我随观见是邪见...这些是结,而非诸见。如此随观识在我中。
Kathaṃ Idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ viññāṇe’’ti. Viññāṇasmiṃ attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evamevaṃ idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ viññāṇe’’ti. Viññāṇasmiṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ viññāṇasmiṃ attānaṃ samanupassati. Attānudiṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.
如何?这里,某人随观色...受...想...诸行为我。他如此想:「这确实是我的我。而我的这个我在此识中。」他随观我在识中。譬如宝珠放在篮中。某人如此说:「这是宝珠,这是篮;宝珠是一回事,篮是另一回事。而此宝珠在此篮中。」他随观宝珠在篮中。同样地,这里,某人随观色...受...想...诸行为我。他如此想:「这确实是我的我。而我的这个我在此识中。」他随观我在识中。执着执取是见。见不是事物,事物不是见。见是一回事,事物是另一回事。凡是见与凡是事物——这是第四种以识为事物的我随观见。我随观见是邪见...这些是结,而非诸见。如此随观我在识中。对我随观见以这二十种行相有执着。
Attānudiṭṭhiniddeso dutiyo. · 随我见分别 第二
3. Micchādiṭṭhiniddeso3. 邪见分别
§136
Micchādiṭṭhiyā katamehi dasahākārehi abhiniveso hoti? ‘‘Natthi dinna’’nti – vatthu . Evaṃvādo micchābhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā micchāvatthukā micchādiṭṭhi. Micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Natthi yiṭṭha’’nti – vatthu…pe… ‘‘natthi huta’’nti – vatthu… ‘‘natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti – vatthu… ‘‘natthi ayaṃ loko’’ti – vatthu… ‘‘natthi paro loko’’ti – vatthu… ‘‘natthi mātā’’ti – vatthu… ‘‘natthi pitā’’ti – vatthu… ‘‘natthi sattā opapātikā’’ti – vatthu… ‘‘natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ, parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’ti – vatthu. Evaṃvādo micchābhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dasamā micchāvatthukā micchādiṭṭhi. Micchādiṭṭhi diṭṭhivipatti…pe… micchādiṭṭhikassa purisapuggalassa dveva gatiyo…pe… imāni saññojanāni, na ca diṭṭhiyo. Micchādiṭṭhiyā imehi dasahākārehi abhiniveso hoti.
对邪见以哪十种行相有执着?「无布施」——事物。如此说者是邪执着执取的见。见不是事物,事物不是见。见是一回事,事物是另一回事。凡是见与凡是事物——这是第一种以邪为事物的邪见。邪见是见败坏...这些是结,而非诸见。「无供养」——事物...「无祭祀」——事物...「无善作恶作诸业的果与果报」——事物...「无此世」——事物...「无他世」——事物...「无母」——事物...「无父」——事物...「无化生众生」——事物...「世间无正行、正行道的沙门婆罗门,他们以自己的证智作证后宣说此世与他世」——事物。如此说者是邪执着执取的见。见不是事物,事物不是见。见是一回事,事物是另一回事。凡是见与凡是事物——这是第十种以邪为事物的邪见。邪见是见败坏...具邪见的人只有两种趣...这些是结,而非诸见。对邪见以这十种行相有执着。
Micchādiṭṭhiniddeso tatiyo. · 邪见分别 第三
4. Sakkāyadiṭṭhiniddeso4. 有身见分别
§137
Sakkāyadiṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.
对有身见以哪二十种行相有执着?这里,未受教导的凡夫,不见圣者,不熟练圣法,未受圣法调御,不见善人,不熟练善人法,未受善人法调御,随观色为我,或随观有色的我,或随观我中有色,或随观色中有我。受...想...诸行...随观识为我,或随观有识的我,或随观我中有识,或随观识中有我。
Kathaṃ Idhekacco pathavīkasiṇaṃ…pe… odātakasiṇaṃ attato samanupassati. ‘‘Yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇa’’nti – odātakasiṇañca attañca advayaṃ samanupassati . Seyyathāpi telappadīpassa jhāyato…pe… evamevaṃ idhekacco odātakasiṇaṃ attato samanupassati. Abhinivesaparāmāso diṭṭhi…pe… ayaṃ paṭhamā rūpavatthukā sakkāyadiṭṭhi. Sakkāyadiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati…pe… sakkāyadiṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.
如何?这里,某人随观地遍...乃至...白遍为我。「凡是白遍,那是我;凡是我,那是白遍」——他随观白遍与我为不二。譬如燃烧的油灯...同样地,这里,某人随观白遍为我。执着执取是见...这是第一种以色为事物的有身见。有身见是邪见...这些是结,而非诸见。如此随观色为我...对有身见以这二十种行相有执着。
Sakkāyadiṭṭhiniddeso catuttho. · 有身见分别 第四
5. Sassatadiṭṭhiniddeso5. 常见分别
§138
Sakkāyavatthukāya sassatadiṭṭhiyā katamehi pannarasahi ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Vedanāvantaṃ vā attānaṃ…pe… saññāvantaṃ vā attānaṃ… saṅkhāravantaṃ vā attānaṃ… viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.
对以有身为事物的常见以哪十五种行相有执着?这里,未受教导的凡夫,不见圣者,不熟练圣法,未受圣法调御,不见善人,不熟练善人法,未受善人法调御,或随观有色的我,或随观我中有色,或随观色中有我。或随观有受的我...或随观有想的我...或随观有行的我...或随观有识的我,或随观我中有识,或随观识中有我。
Kathaṃ Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā iminā rūpena rūpavā’’ti. Rūpavantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā; añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco vedanaṃ…pe… ayaṃ paṭhamā sakkāyavatthukā sassatadiṭṭhi. Sassatadiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpavantaṃ attānaṃ samanupassati…pe… sakkāyavatthukāya sassatadiṭṭhiyā imehi pannarasahi ākārehi abhiniveso hoti.
如何?此处某人随观受为我……随观想为我……随观诸行为我……随观识为我。他如此认为:「这是我的我。而我的这个我以此色而有色。」他随观有色的我。譬如有树具足荫。若有人如此说:「这是树,这是荫;树是一,荫是另一。而这树以此荫而有荫。」他随观有荫的树。如是,此处某人随观受……这是第一个以有身为事的常见。常见是邪见……这些是结,而非诸见。如是随观有色的我……以有身为事的常见以这十五种行相而有执着。
Sassatadiṭṭhiniddeso pañcamo. · 常见分别 第五
6. Ucchedadiṭṭhiniddeso6. 断见分别
§139
Sakkāyavatthukāya ucchedadiṭṭhiyā katamehi pañcahi ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, vedanaṃ attato samanupassati, saññaṃ attato samanupassati, saṅkhāre attato samanupassati, viññāṇaṃ attato samanupassati.
以有身为事的断见以哪五种行相而有执着?此处未受教导的凡夫,不见诸圣者,不熟练圣法,未受圣法调御,不见诸善人,不熟练善人法,未受善人法调御,随观色为我,随观受为我,随观想为我,随观诸行为我,随观识为我。
Kathaṃ Idhekacco pathavīkasiṇaṃ…pe… odātakasiṇaṃ attato samanupassati. ‘‘Yaṃ odātakasiṇaṃ, so ahaṃ ; yo ahaṃ, taṃ odātakasiṇa’’nti – odātakasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato…pe… ayaṃ paṭhamā sakkāyavatthukā ucchedadiṭṭhi. Ucchedadiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati…pe… sakkāyavatthukāya ucchedadiṭṭhiyā imehi pañcahi ākārehi abhiniveso hoti.
如何?此处某人随观地遍……乃至……随观白遍为我。「凡白遍者,即是我;凡我者,即是白遍」——他随观白遍与我为不二。譬如燃烧的油灯……这是第一个以有身为事的断见。断见是邪见……这些是结,而非诸见。如是随观色为我……以有身为事的断见以这五种行相而有执着。
Ucchedadiṭṭhiniddeso chaṭṭho. · 断见分别 第六
7. Antaggāhikādiṭṭhiniddeso7. 边执见分别
§140
Antaggāhikāya diṭṭhiyā katamehi paññāsāya ākārehi abhiniveso hoti? ‘‘Sassato loko’’ti – antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? ‘‘Asassato loko’’ti – antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? ‘‘Antavā loko’’ti – antaggāhikāya diṭṭhiyā… ‘‘anantavā loko’’ti – antaggāhikāya diṭṭhiyā… ‘‘taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikāya diṭṭhiyā… ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti – antaggāhikāya diṭṭhiyā… ‘‘hoti tathāgato paraṃ maraṇā’’ti…pe… na hoti tathāgato paraṃ maraṇā’’ti… ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti?
边执见以哪五十种行相而有执着?「世间是常」——边执见以几种行相而有执着?「世间是无常」——边执见以几种行相而有执着?「世间是有边」——边执见……「世间是无边」——边执见……「命即是身」——边执见……「命是一身是另一」——边执见……「如来死后存在」……乃至……「如来死后不存在」……「如来死后既存在又不存在」……「如来死后既非存在又非不存在」——边执见以几种行相而有执着?
‘‘Sassato loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso hoti…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso hoti.
「世间是常」——边执见以五种行相而有执着……乃至……「如来死后既非存在又非不存在」——边执见以五种行相而有执着。
[Ka] ‘‘sassato loko’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ loko ceva sassataṃ cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘sassato loko’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo.
[甲]「世间是常」——边执见以哪五种行相而有执着?色是世间且是常——执着执取是见。以那见而执取那边——是边执见。见不是事,事不是见。见是一,事是另一。凡见与凡事——这是第一个「世间是常」的边执见。边执见是邪见……这些是结,而非诸见。
Vedanā loko ceva sassatā cāti…pe… saññā loko ceva sassatā cāti…pe… saṅkhārā loko ceva sassatā cāti…pe… viññāṇaṃ loko ceva sassatañcāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ pañcamī sassato lokoti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Sassato loko’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.
受是世间且是常……乃至……想是世间且是常……乃至……诸行是世间且是常……乃至……识是世间且是常——执着执取是见。以那见而执取那边——是边执见。见不是事,事不是见。见是一,事是另一。凡见与凡事——这是第五个「世间是常」的边执见。边执见是邪见……这些是结,而非诸见。「世间是常」——边执见以这五种行相而有执着。
[Kha] ‘‘asassato loko’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ loko ceva asassatañcāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ayaṃ paṭhamā ‘‘asassato loko’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo.
[乙]「世间是无常」——边执见以哪五种行相而有执着?色是世间且是无常——执着执取是见。以那见而执取那边——是边执见……这是第一个「世间是无常」的边执见。边执见是邪见、见颠倒……这些是结,而非诸见。
Vedanā loko ceva asassatā cāti…pe… saññā loko ceva asassatā cāti…pe… saṅkhārā loko ceva asassatā cāti…pe… viññāṇaṃ loko ceva asassatañcāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo . ‘‘Asassato loko’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.
「受是世间且是非常」……「想是世间且是非常」……「行是世间且是非常」……「识是世间且是非常」——执取执着之见。由于那见,那边际被执取——边执见。边执见是邪见……这些是结,而非诸见。「世间非常」——以此五行相执着于边执见。
[Ga] ‘‘antavā loko’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Idhekacco parittaṃ okāsaṃ nīlakato pharati. Tassa evaṃ hoti – ‘‘antavā ayaṃ loko parivaṭumo’’ti. Antasaññī hoti. Yaṃ pharati, taṃ vatthu ceva loko ca. Yena pharati, so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘antavā loko’’ti antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.
「世间有边」——以哪五行相执着于边执见?此处某人以青遍遍满小空间。他如此想:「此世间有边、有围」。他有边想。他所遍满的,那是事物且是世间。他以之遍满的,那是我且是世间——执取执着之见。由于那见,那边际被执取——边执见。见非事物,事物非见。见是一,事物是另一。那见与那事物——这是第一「世间有边」之边执见。边执见是邪见……这些是结,而非诸见。
Idhekacco parittaṃ okāsaṃ pītakato pharati… lohitakato pharati… odātakato pharati… obhāsakato pharati. Tassa evaṃ hoti – ‘‘antavā ayaṃ loko parivaṭumo’’ti. Antasaññī hoti. Yaṃ pharati taṃ vatthu ceva loko ca. Yena pharati so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… antavā lokoti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.
此处某人以黄遍遍满小空间……以红遍遍满……以白遍遍满……以光遍遍满。他如此想:「此世间有边、有围」。他有边想。他所遍满的,那是事物且是世间。他以之遍满的,那是我且是世间——执取执着之见。由于那见,那边际被执取——边执见……「世间有边」——以此五行相执着于边执见。
[Gha] ‘‘anantavā loko’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Idhekacco vipulaṃ okāsaṃ nīlakato pharati. Tassa evaṃ hoti – ‘‘anantavā ayaṃ loko apariyanto’’ti. Anantasaññī hoti. Yaṃ pharati taṃ vatthu ceva loko ca; yena pharati so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘anantavā loko’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.
「世间无边」——以哪五行相执着于边执见?此处某人以青遍遍满广大空间。他如此想:「此世间无边、无际」。他有无边想。他所遍满的,那是事物且是世间;他以之遍满的,那是我且是世间——执取执着之见。由于那见,那边际被执取——边执见。见非事物,事物非见。见是一,事物是另一。那见与那事物——这是第一「世间无边」之边执见。边执见是邪见……这些是结,而非诸见。
Idhekacco vipulaṃ okāsaṃ pītakato pharati… lohitakato pharati… odātakato pharati… obhāsakato pharati. Tassa evaṃ hoti – ‘‘anantavā ayaṃ loko apariyanto’’ti. Anantasaññī hoti. Yaṃ pharati taṃ vatthu ceva loko ca; yena pharati so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… anantavā lokoti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.
此处某人以黄遍遍满广大空间……以红遍遍满……以白遍遍满……以光遍遍满。他如此想:「此世间无边、无际」。他有无边想。他所遍满的,那是事物且是世间;他以之遍满的,那是我且是世间——执取执着之见。由于那见,那边际被执取——边执见……「世间无边」——以此五行相执着于边执见。
[Ṅa] ‘‘taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ jīvañceva sarīrañca; yaṃ jīvaṃ taṃ sarīraṃ, yaṃ sarīraṃ taṃ jīvanti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.
「命即是身」——以哪五行相执着于边执见?色是命且是身;命即是身,身即是命——执取执着之见。由于那见,那边际被执取——边执见。见非事物,事物非见。见是一,事物是另一。那见与那事物——这是第一「命即是身」之边执见。边执见是邪见……这些是结,而非诸见。
Vedanā jīvā ceva sarīraṃ ca… saññā jīvā ceva sarīraṃ ca… saṅkhārā jīvā ceva sarīraṃ ca… viññāṇaṃ jīvañceva sarīrañca; yaṃ jīvaṃ taṃ sarīraṃ, yaṃ sarīraṃ taṃ jīvanti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ‘‘taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.
受是命且是身……想是命且是身……行是命且是身……识是命且是身;命即是身,身即是命——执取执着之见。由于那见,那边际被执取——边执见……「命即是身」——以此五行相执着于边执见。
[Ca] ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ sarīraṃ, na jīvaṃ; jīvaṃ na sarīraṃ. Aññaṃ jīvaṃ aññaṃ sarīranti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.
「命是一,身是另一」——以哪五行相执着于边执见?色是身,非命;命非身。命是一,身是另一——执取执着之见。由于那见,那边际被执取——边执见。见非事物,事物非见。见是一,事物是另一。那见与那事物——这是第一「命是一,身是另一」之边执见。边执见是邪见……这些是结,而非诸见。
Vedanā sarīraṃ, na jīvaṃ… saññā sarīraṃ, na jīvaṃ… saṅkhārā sarīraṃ, na jīvaṃ… viññāṇaṃ sarīraṃ, na jīvaṃ; jīvaṃ na sarīraṃ. Aññaṃ jīvaṃ, aññaṃ sarīranti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… aññaṃ jīvaṃ, aññaṃ sarīranti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.
受是身,非命……想是身,非命……行是身,非命……识是身,非命;命非身。命是一,身是另一——这是执取执着之见。由于那见,那边被执取——这是边执见……命是一,身是另一——对于边执见,以这五种行相有执取。
[Cha] ‘‘hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hotipi tiṭṭhatipi uppajjatipi nibbattatipīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.
「如来死后存在」——对于边执见,以哪五种行相有执取?色在此处是死法。如来身坏后存在、住立、生起、出生——这是执取执着之见。由于那见,那边被执取——这是边执见。见非事物,事物非见。见是一,事物是另一。那见与那事物——这是第一「如来死后存在」之边执见。边执见是邪见……这些是结,而非诸见。
Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hotipi tiṭṭhatipi uppajjatipi nibbattatipīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ‘‘hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.
受在此处是死法……想在此处是死法……行在此处是死法……识在此处是死法。如来身坏后存在、住立、生起、出生——这是执取执着之见。由于那见,那边被执取——这是边执见……「如来死后存在」——对于边执见,以这五种行相有执取。
[Ja] ‘‘na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgatopi kāyassa bhedā ucchijjati vinassati; na hoti tathāgato paraṃ maraṇāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.
「如来死后不存在」——对于边执见,以哪五种行相有执取?色在此处是死法。如来身坏后断灭、消失;如来死后不存在——这是执取执着之见。由于那见,那边被执取——这是边执见。见非事物,事物非见。见是一,事物是另一。那见与那事物——这是第一「如来死后不存在」之边执见。边执见是邪见……这些是结,而非诸见。
Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgatopi kāyassa bhedā ucchijjati vinassati. ‘‘Na hoti tathāgato paraṃ maraṇā’’ti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ‘‘na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.
受在此处是死法……想在此处是死法……行在此处是死法……识在此处是死法。如来身坏后断灭、消失。「如来死后不存在」——这是执取执着之见。由于那见,那边被执取——这是边执见……「如来死后不存在」——对于边执见,以这五种行相有执取。
[Jha] ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hoti ca na ca hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni na ca diṭṭhiyo.
「如来死后既存在又不存在」——对于边执见,以哪五种行相有执取?色在此处是死法。如来身坏后既存在又不存在——这是执取执着之见。由于那见,那边被执取——这是边执见。见非事物,事物非见。见是一,事物是另一。那见与那事物——这是第一「如来死后既存在又不存在」之边执见。边执见是邪见……这些是结,而非诸见。
Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hoti ca na ca hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.
受在此处是死法……想在此处是死法……行在此处是死法……识在此处是死法。如来身坏后既存在又不存在——这是执取执着之见。由于那见,那边被执取——这是边执见……「如来死后既存在又不存在」——对于边执见,以这五种行相有执取。
[Ña] ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā paraṃ maraṇā neva hoti na na hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi, aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.
「如来死后非存在非不存在」——对于边执见,以哪五种行相有执取?色在此处是死法。如来身坏后死后非存在非不存在——这是执取执着之见。由于那见,那边被执取——这是边执见。见非事物,事物非见,见是一,事物是另一。那见与那事物——这是第一「如来死后非存在非不存在」之边执见。边执见是邪见……这些是结,而非诸见。
Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā paraṃ maraṇā neva hoti na na hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ pañcamī ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. Antaggāhikāya diṭṭhiyā imehi paññāsāya ākārehi abhiniveso hoti.
受在此处是死法……想在此处是死法……行在此处是死法……识在此处是死法。如来身坏命终后既非有也非无有——执着执取之见。由于那见,他执取边——边执见。见不是事,事不是见。见是一,事是另一。凡是见与凡是事——这是第五「如来死后既非有也非无有」——边执见。边执见是邪见……这些是结,而不是诸见。「如来死后既非有也非无有」——对于边执见,以这五种行相有执着。对于边执见,以这五十种行相有执着。
Antaggāhikādiṭṭhiniddeso sattamo. · 边执见分别 第七
8. Pubbantānudiṭṭhiniddeso8. 前际随见分别
§141
Pubbantānudiṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā – pubbantānudiṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.
对于过去边随见,以哪十八种行相有执着?四种常住论,四种一分常住论,四种边无边论,四种无因论,二种无因生论——对于过去边随见,以这十八种行相有执着。
Pubbantānudiṭṭhiniddeso aṭṭhamo. · 前际随见分别 第八
9. Aparantānudiṭṭhiniddeso9. 后际随见分别
§142
Aparantānudiṭṭhiyā katamehi catucattālīsāya ākārehi abhiniveso hoti? Soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā , satta ucchedavādā, pañca diṭṭhadhammanibbānavādā – aparantānudiṭṭhiyā imehi catucattālīsāya ākārehi abhiniveso hoti.
对于未来边随见,以哪四十四种行相有执着?十六种有想论,八种无想论,八种非想非非想论,七种断灭论,五种现法涅槃论——对于未来边随见,以这四十四种行相有执着。
Aparantānudiṭṭhiniddeso navamo. · 后际随见分别 第九
10-12. Saññojanikādidiṭṭhiniddeso10-12. 结缚等见分别
§143
Saññojanikāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Yā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ…pe… diṭṭhābhiniveso diṭṭhiparāmāso – saññojanikāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.
对于结缚见,以哪十八种行相有执着?凡是见、见处、见稠林……见执着、见执取——对于结缚见,以这十八种行相有执着。
§144
‘‘Aha’’nti – mānavinibandhāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cakkhu ahanti – abhinivesaparāmāso. Ahanti – mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘aha’’nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.
「我」——对于慢系缚见,以哪十八种行相有执着?眼是我——执着执取。我——慢系缚见。见不是事,事不是见。见是一,事是另一。凡是见与凡是事——这是第一「我」——慢系缚见。慢系缚见是邪见……这些是结,而不是诸见。
Sotaṃ ahanti…pe… ghānaṃ ahanti…pe… jivhā ahanti…pe… kāyo ahanti…pe… mano ahanti…pe… rūpā ahanti…pe… dhammā ahanti… cakkhuviññāṇaṃ ahanti…pe… manoviññāṇaṃ ahanti – abhinivesaparāmāso. Ahanti – mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ aṭṭhārasamī ‘‘aha’’nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Aha’’nti – mānavinibandhāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.
耳是我……鼻是我……舌是我……身是我……意是我……诸色是我……诸法是我……眼识是我……意识是我——执着执取。我——慢系缚见。见不是事,事不是见。见是一,事是另一。凡是见与凡是事——这是第十八「我」——慢系缚见。慢系缚见是邪见……这些是结,而不是诸见。「我」——对于慢系缚见,以这十八种行相有执着。
§145
‘‘Mama’’nti – mānavinibandhāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cakkhu mamanti – abhinivesaparāmāso. Mamanti – mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘mama’’nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.
「我所」——对于慢系缚见,以哪十八种行相有执着?眼是我所——执着执取。我所——慢系缚见。见不是事,事不是见。见是一,事是另一。凡是见与凡是事——这是第一「我所」——慢系缚见。慢系缚见是邪见……这些是结,而不是诸见。
Sotaṃ mamanti…pe… ghānaṃ mamanti…pe… jivhā mamanti…pe… kāyo mamanti…pe… mano mamanti…pe… rūpā mamanti…pe… dhammā mamanti…pe… cakkhuviññāṇaṃ mamanti…pe… manoviññāṇaṃ mamanti abhinivesaparāmāso. Mamanti mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ aṭṭhārasamī ‘‘mama’’nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Mama’’nti – mānavinibandhāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.
耳是我所……鼻是我所……舌是我所……身是我所……意是我所……诸色是我所……诸法是我所……眼识是我所……意识是我所——执着执取。我所——慢系缚见。见不是事,事不是见。见是一,事是另一。凡是见与凡是事——这是第十八「我所」——慢系缚见。慢系缚见是邪见……这些是结,而不是诸见。「我所」——对于慢系缚见,以这十八种行相有执着。
Saññojanikādidiṭṭhiniddeso dvādasamo. · 结缚等见分别 第十二
13. Attavādapaṭisaṃyuttadiṭṭhiniddeso13. 我论相应见分别
§146
Attavādapaṭisaṃyuttāya diṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ…pe….
与我论相应的见以哪二十种行相执着?于此,未受教导的凡夫,不见圣者,不熟练圣法,未受圣法调御,不见善人,不熟练善人法,未受善人法调御,随观色为我,或随观有色之我,或随观我中有色,或随观色中有我……受……想……行……随观识为我,或随观有识之我,或随观我中有识,或随观识中有我……
Kathaṃ Idhekacco pathavīkasiṇaṃ…pe… odātakasiṇaṃ attato samanupassati. ‘‘Yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇa’’nti – odātakasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci, so vaṇṇo; yo vaṇṇo, sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco odātakasiṇaṃ attato samanupassati…pe… ayaṃ paṭhamā rūpavatthukā attavādapaṭisaṃyuttā diṭṭhi. Attavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati…pe… attavādapaṭisaṃyuttāya diṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.
如何?于此,某人随观地遍……乃至……白遍为我。「凡白遍者,即是我;凡是我者,即是白遍」——随观白遍与我为不二。譬如燃烧的油灯,「凡是焰,即是光;凡是光,即是焰」——随观焰与光为不二。如是,于此,某人随观白遍为我……这是第一个以色为事的与我论相应的见。与我论相应的见是邪见……这些是结,而非诸见。如是随观色为我……与我论相应的见以这二十种行相执着。
Attavādapaṭisaṃyuttadiṭṭhiniddeso terasamo. · 我论相应见分别 第十三
14. Lokavādapaṭisaṃyuttadiṭṭhiniddeso14. 世间论相应见分别
§147
Lokavādapaṭisaṃyuttāya diṭṭhiyā katamehi aṭṭhahi ākārehi abhiniveso hoti? Sassato attā ca loko cāti – abhinivesaparāmāso lokavādapaṭisaṃyuttā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā, diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā lokavādapaṭisaṃyuttā diṭṭhi. Lokavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.
与世间论相应的见以哪八种行相执着?「我与世间是常」——执着执取是与世间论相应的见。见非事,事非见。见是一,事是另一。凡是见与凡是事——这是第一个与世间论相应的见。与世间论相应的见是邪见……这些是结,而非诸见。
Asassato attā ca loko cāti…pe… sassato ca asassato ca attā ca loko cāti…pe… neva sassato nāsassato attā ca loko cāti… antavā attā ca loko cāti… anantavā attā ca loko cāti… antavā ca anantavā ca attā ca loko cāti… neva antavā na anantavā attā ca loko cāti abhinivesaparāmāso lokavādapaṭisaṃyuttā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ aṭṭhamī lokavādapaṭisaṃyuttā diṭṭhi. Lokavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Lokavādapaṭisaṃyuttāya diṭṭhiyā imehi aṭṭhahi ākārehi abhiniveso hoti.
「我与世间是无常」……「我与世间既是常又是无常」……「我与世间既非常又非无常」……「我与世间是有边」……「我与世间是无边」……「我与世间既是有边又是无边」……「我与世间既非有边又非无边」——执着执取是与世间论相应的见。见非事,事非见。见是一,事是另一。凡是见与凡是事——这是第八个与世间论相应的见。与世间论相应的见是邪见……这些是结,而非诸见。与世间论相应的见以这八种行相执着。
Lokavādapaṭisaṃyuttadiṭṭhiniddeso cuddasamo. · 世间论相应见分别 第十四
15-16. Bhava-vibhavadiṭṭhiniddeso15-16. 有无有见分别
§148
Olīyanābhiniveso bhavadiṭṭhi. Atidhāvanābhiniveso vibhavadiṭṭhi. Assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso kati bhavadiṭṭhiyo, kati vibhavadiṭṭhiyo? Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso kati bhavadiṭṭhiyo kati vibhavadiṭṭhiyo…pe… lokavādapaṭisaṃyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso kati bhavadiṭṭhiyo kati vibhavadiṭṭhiyo?
沉溺执着是有见。超越执着是无有见。味见以三十五种行相执着,有多少是有见,有多少是无有见?我随见以二十种行相执着,有多少是有见,有多少是无有见……与世间论相应的见以八种行相执着,有多少是有见,有多少是无有见?
Assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Micchādiṭṭhiyā dasahi ākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. Sakkāyadiṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Sakkāyavatthukāya sassatadiṭṭhiyā pannarasahi ākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. Sakkāyavatthukāya ucchedadiṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo.
味见以三十五种行相执着,或是有见,或是无有见。我随见以二十种行相执着,十五是有见,五是无有见。邪见以十种行相执着,全部都是无有见。有身见以二十种行相执着,十五是有见,五是无有见。以有身为事的常见以十五种行相执着,全部都是有见。以有身为事的断见以五种行相执着,全部都是无有见。
‘‘Sassato loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. ‘‘Asassato loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo . ‘‘Antavā loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. ‘‘Anantavā loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. ‘‘Taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. ‘‘Aññaṃ jīvaṃ aññaṃ sarīra’’nti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. ‘‘Hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. ‘‘Na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. ‘‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo.
「世间是常」——边执见以五种行相执着,全部都是有见。「世间是无常」——边执见以五种行相执着,全部都是无有见。「世间是有边」——边执见以五种行相执着,或是有见,或是无有见。「世间是无边」——边执见以五种行相执着,或是有见,或是无有见。「命即是身」——边执见以五种行相执着,全部都是无有见。「命是一,身是另一」——边执见以五种行相执着,全部都是有见。「如来死后存在」——边执见以五种行相执着,全部都是有见。「如来死后不存在」——边执见以五种行相执着,全部都是无有见。「如来死后既存在又不存在」——边执见以五种行相执着,或是有见,或是无有见。「如来死后既非存在又非不存在」——边执见以五种行相执着,或是有见,或是无有见。
Pubbantānudiṭṭhiyā aṭṭhārasahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Aparantānudiṭṭhiyā catucattārīsāya ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Saññojanikāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Ahanti – mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. Mamanti – mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. Attavādapaṭisaṃyuttāya diṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Lokavādapaṭisaṃyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo.
过去边随见以十八种行相执着,或是有见,或是无有见。未来边随见以四十四种行相执着,或是有见,或是无有见。结相应的见以十八种行相执着,或是有见,或是无有见。「我是」——慢系缚的见以十八种行相执着,全部都是无有见。「我所」——慢系缚的见以十八种行相执着,全部都是有见。与我论相应的见以二十种行相执着,十五是有见,五是无有见。与世间论相应的见以八种行相执着,或是有见,或是无有见。
Sabbāva tā diṭṭhiyo assādadiṭṭhiyo. Sabbāva tā diṭṭhiyo attānudiṭṭhiyo. Sabbāva tā diṭṭhiyo micchādiṭṭhiyo. Sabbāva tā diṭṭhiyo sakkāyadiṭṭhiyo. Sabbāva tā diṭṭhiyo antaggāhikā diṭṭhiyo. Sabbāva tā diṭṭhiyo saññojanikā diṭṭhiyo. Sabbāva tā diṭṭhiyo attavādapaṭisaṃyuttā diṭṭhiyo.
一切这些见是味着见。一切这些见是我随见。一切这些见是邪见。一切这些见是萨咖亚见。一切这些见是边执见。一切这些见是结缚见。一切这些见是与我论相应的见。
Bhavañca diṭṭhiṃ vibhavañca diṭṭhiṃ, etaṃ dvayaṃ takkikā nissitāse;
有见与无有见,这二者是思惟者所依止的;
Tesaṃ nirodhamhi na hatthi ñāṇaṃ, yatthāyaṃ loko viparītasaññīti.
对于它们的灭,他们没有智,在那里,这世间是颠倒想者。
§149
‘‘Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke; cakkhumanto ca passanti. Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā. Tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṃ kho, bhikkhave, olīyanti eke.
「诸比库!被二种见处所缠缚的天人,有些沉溺,有些超越;而有眼者则见。诸比库!如何有些沉溺?诸比库!天人乐于有、喜于有、欢喜于有。当为他们说示有灭之法时,心不跃入、须跋信、不安住、不胜解。诸比库!如此,有些沉溺。
‘‘Kathañca , bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti – ‘‘yato kira, bho, ayaṃ attā kāyassa bhedā paraṃ maraṇā ucchijjati vinassati na hoti paraṃ maraṇā, etaṃ santaṃ etaṃ paṇītaṃ etaṃ yāthāvanti. Evaṃ kho, bhikkhave, atidhāvanti eke.
「诸比库!如何有些超越?然而有些人对有感到厌恶、羞耻、厌恶,欢喜无有——『尊者!当这个我于身坏死后断灭、消失、死后不存在时,这是寂静的、这是胜妙的、这是如实的。』诸比库!如此,有些超越。
‘‘Kathañca, bhikkhave, cakkhumanto ca passanti? Idha, bhikkhave, bhikkhu bhūtaṃ bhūtato passati. Bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhikkhave, cakkhumanto ca passanti.
「诸比库!如何有眼者则见?诸比库!于此,比库如实见已生起者为已生起者。如实见已生起者为已生起者后,他行道于对已生起者的厌离、离贪、灭。诸比库!如此,有眼者则见。
‘‘Yo bhūtaṃ bhūtato disvā, bhūtassa ca atikkamaṃ;
「如实见已生起者,以及已生起者的超越;
Yathābhūtedhimuccati, bhavataṇhā parikkhayā.
如实胜解,由于有渴爱的遍尽。
‘‘Sa ve bhūtapariññāto, vītataṇho bhavābhave;
「他确实已遍知诸有,于有有中离渴爱;
Bhūtassa vibhavā bhikkhu, nāgacchati punabbhava’’nti.
比库由于已有的坏灭,不再来后有。」
§150
Tayo puggalā vipannadiṭṭhī, tayo puggalā sampannadiṭṭhī. Katame tayo puggalā vipannadiṭṭhī? Titthiyo ca, titthiyasāvako ca, yo ca micchādiṭṭhiko – ime tayo puggalā vipannadiṭṭhī.
三种人是邪见者,三种人是正见者。哪三种人是邪见者?外道、外道弟子、以及邪见者——这三种人是邪见者。
Katame tayo puggalā sampannadiṭṭhī? Tathāgato ca, tathāgatasāvako ca, yo ca sammādiṭṭhiko – ime tayo puggalā sampannadiṭṭhī.
哪三种人是正见者?如来、如来弟子、以及正见者——这三种人是正见者。
‘‘Kodhano upanāhī ca, pāpamakkhī ca yo naro;
「易怒且怀恨,覆藏恶行之人;
Vipannadiṭṭhi māyāvī, taṃ jaññā vasalo iti’’ .
邪见且虚伪,应知彼为贱民。」
Akkodhano anupanāhī, visuddho suddhataṃ gato;
「不易怒不怀恨,清净已达清净;
Sampannadiṭṭhi medhāvī, taṃ jaññā ariyo itīti.
正见且有慧,应知彼为圣者。」
Tisso vipannadiṭṭhiyo, tisso sampannadiṭṭhiyo. Katamā tisso vipannadiṭṭhiyo? Etaṃ mamāti – vipannadiṭṭhi. Esohamasmīti – vipannadiṭṭhi. Eso me attāti – vipannadiṭṭhi. Imā tisso vipannadiṭṭhiyo.
三种坏见,三种具足见。什么是三种坏见?「这是我的」——坏见。「这是我」——坏见。「这是我的我」——坏见。这些是三种坏见。
Katamā tisso sampannadiṭṭhiyo? Netaṃ mamāti – sampannadiṭṭhi. Nesohamasmīti – sampannadiṭṭhi. Na meso attāti – sampannadiṭṭhi. Imā tisso sampannadiṭṭhiyo.
什么是三种具足见?「这不是我的」——具足见。「这不是我」——具足见。「这不是我的我」——具足见。这些是三种具足见。
ti – kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo? ti – kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo? ti – kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo?
什么是见,有多少见,那些见被什么所摄?什么是见,有多少见,那些见被什么所摄?什么是见,有多少见,那些见被什么所摄?
ti – pubbantānudiṭṭhi. Aṭṭhārasa diṭṭhiyo. Pubbantānuggahitā tā diṭṭhiyo. ti – aparantānudiṭṭhi. Catucattārīsaṃ diṭṭhiyo. Aparantānuggahitā tā diṭṭhiyo. ti – vīsativatthukā attānudiṭṭhi. Vīsativatthukā sakkāyadiṭṭhi. Sakkāyadiṭṭhippamukhāni dvāsaṭṭhi diṭṭhigatāni. Pubbantāparantānuggahitā tā diṭṭhiyo.
即前际随见。十八种见。那些见被前际所摄。即后际随见。四十四种见。那些见被后际所摄。即二十事我随见。二十事身见。以身见为首的六十二见处。那些见被前际后际所摄。
§151
‘‘Ye keci, bhikkhave, mayi niṭṭhaṃ gatā, sabbe te diṭṭhisampannā. Tesaṃ diṭṭhisampannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa, kolaṃkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā.
「诸比库,凡对我得达决定者,他们一切都是具足见者。在那些具足见者中,五种在此处得达决定,五种舍此处后得达决定。哪五种在此处得达决定?极七返者、家家者、一种子者、一来者、以及于现法中的阿拉汉——这五种在此处得达决定。
‘‘Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa, akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhā.
「哪五种舍此处后得达决定?中般涅槃者、生般涅槃者、无行般涅槃者、有行般涅槃者、上流者、往阿咖尼吒者——这五种舍此处后得达决定。
‘‘Ye keci, bhikkhave, mayi niṭṭhaṃ gatā, sabbe te diṭṭhisampannā. Tesaṃ diṭṭhisampannānaṃ imesaṃ pañcannaṃ idha niṭṭhā, imesaṃ pañcannaṃ idha vihāya niṭṭhā.
「诸比库,凡对我得达决定者,他们一切都是具足见者。在那些具足见者中,这五种在此处得达决定,这五种舍此处后得达决定。
‘‘Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṃ sotāpannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa , kolaṃkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā.
「诸比库,凡对我具有不坏净信者,他们一切都是入流者。在那些入流者中,五种在此处得达决定,五种舍此处后得达决定。哪五种在此处得达决定?极七返者、家家者、一种子者、一来者、以及于现法中的阿拉汉——这五种在此处得达决定。
‘‘Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa, akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhā.
「哪五种在此舍断后达到终点?中般涅槃者、生般涅槃者、无行般涅槃者、有行般涅槃者、上流者、往色究竟天者——这五种在此舍断后达到终点。
‘‘Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṃ sotāpannānaṃ imesaṃ pañcannaṃ idha niṭṭhā. Imesaṃ pañcannaṃ idha vihāya niṭṭhāti’’.
「诸比库,凡对我具有不坏净信者,他们全都是入流者。在那些入流者中,这五种在此达到终点。这五种在此舍断后达到终点。」
Bhavavibhavadiṭṭhiniddeso soḷasamo. · 有无有见分别 第十六
Diṭṭhikathā niṭṭhitā. · 见论完
3. Ānāpānassatikathā
3. 入出息念之论
1. Gaṇanavāra1. 计数品
§152
Soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samādhikāni dve ñāṇasatāni uppajjanti – aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni, aṭṭhārasa upakkilese ñāṇāni, terasa vodāne ñāṇāni, bāttiṃsa satokārissa ñāṇāni, catuvīsati samādhivasena ñāṇāni, dvesattati vipassanāvasena ñāṇāni, aṭṭha nibbidāñāṇāni, aṭṭha nibbidānulomañāṇāni, aṭṭha nibbidāpaṭippassaddhiñāṇāni, ekavīsati vimuttisukhe ñāṇāni.
修习十六事入出息念定者,生起二百种定的智——八种障碍智、八种助益智、十八种随烦恼智、十三种清净智、三十二种有寻者智、二十四种依定智、七十二种依观智、八种厌离智、八种厌离随顺智、八种厌离轻安智、二十一种解脱乐智。
Katamāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni? Kāmacchando samādhissa paripantho, nekkhammaṃ samādhissa upakāraṃ. Byāpādo samādhissa paripantho, abyāpādo samādhissa upakāraṃ. Thinamiddhaṃ samādhissa paripantho, ālokasaññā samādhissa upakāraṃ. Uddhaccaṃ samādhissa paripantho, avikkhepo samādhissa upakāraṃ. Vicikicchā samādhissa paripantho, dhammavavatthānaṃ samādhissa upakāraṃ. Avijjā samādhissa paripantho, ñāṇaṃ samādhissa upakāraṃ. Arati samādhissa paripantho, pāmojjaṃ samādhissa upakāraṃ. Sabbepi akusalā dhammā samādhissa paripanthā, sabbepi kusalā dhammā samādhissa upakārā. Imāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni.
什么是八种障碍智、八种助益智?欲欲是定的障碍,出离是定的助益。嗔恨是定的障碍,无嗔是定的助益。昏沉睡眠是定的障碍,光明想是定的助益。掉举是定的障碍,不散乱是定的助益。疑是定的障碍,法的简择是定的助益。无明是定的障碍,智是定的助益。不喜是定的障碍,欢悦是定的助益。一切不善法是定的障碍,一切善法是定的助益。这些是八种障碍智、八种助益智。
Gaṇanavāro paṭhamo. · 计数品 第一
2. Soḷasañāṇaniddeso2. 十六智分别
§153
Imehi soḷasahi ākārehi uducittaṃ cittaṃ samuducitaṃ cittaṃ ekatte santiṭṭhati, nīvaraṇehi visujjhati. Katame te ekattā? Nekkhammaṃ ekattaṃ, abyāpādo ekattaṃ, ālokasaññā ekattaṃ, avikkhepo ekattaṃ, dhammavavatthānaṃ ekattaṃ, ñāṇaṃ ekattaṃ, pāmojjaṃ ekattaṃ, sabbepi kusalā dhammā ekattā.
以这十六种行相,心正直、心极正直,住立于一境,从诸盖清净。什么是那些一境?出离是一境,无嗔是一境,光明想是一境,不散乱是一境,法的简择是一境,智是一境,欢悦是一境,一切善法是一境。
ti, katame te nīvaraṇā? Kāmacchando nīvaraṇaṃ, byāpādo nīvaraṇaṃ, thinamiddhaṃ nīvaraṇaṃ, uddhaccakukkuccaṃ nīvaraṇaṃ, vicikicchā nīvaraṇaṃ, avijjā nīvaraṇaṃ, arati nīvaraṇaṃ, sabbepi akusalā dhammā nīvaraṇā.
什么是那些盖?欲欲是盖,嗔恨是盖,昏沉睡眠是盖,掉举追悔是盖,疑是盖,无明是盖,不喜是盖,一切不善法是盖。
ti, kenaṭṭhena nīvaraṇā? Niyyānāvaraṇaṭṭhena nīvaraṇā. Katame te niyyānā? Nekkhammaṃ ariyānaṃ niyyānaṃ. Tena ca nekkhammena ariyā niyyanti. Kāmacchando niyyānāvaraṇaṃ. Tena ca kāmacchandena nivutattā nekkhammaṃ ariyānaṃ niyyānaṃ nappajānātīti – kāmacchando niyyānāvaraṇaṃ. Abyāpādo ariyānaṃ niyyānaṃ. Tena ca abyāpādena ariyā niyyanti. Byāpādo niyyānāvaraṇaṃ. Tena ca byāpādena nivutattā abyāpādaṃ ariyānaṃ niyyānaṃ nappajānātīti – byāpādo niyyānāvaraṇaṃ. Ālokasaññā ariyānaṃ niyyānaṃ. Tāya ca ālokasaññāya ariyā niyyanti . Thinamiddhaṃ niyyānāvaraṇaṃ. Tena ca thinamiddhena nivutattā ālokasaññaṃ ariyānaṃ niyyānaṃ nappajānātīti – thinamiddhaṃ niyyānāvaraṇaṃ. Avikkhepo ariyānaṃ niyyānaṃ. Tena ca avikkhepena ariyā niyyanti. Uddhaccaṃ niyyānāvaraṇaṃ . Tena ca uddhaccena nivutattā avikkhepaṃ ariyānaṃ niyyānaṃ nappajānātīti – uddhaccaṃ niyyānāvaraṇaṃ. Dhammavavatthānaṃ ariyānaṃ niyyānaṃ. Tena ca dhammavavatthānena ariyā niyyanti. Vicikicchā niyyānāvaraṇaṃ. Tāya ca vicikicchāya nivutattā dhammavavatthānaṃ ariyānaṃ niyyānaṃ nappajānātīti – vicikicchā niyyānāvaraṇaṃ. Ñāṇaṃ ariyānaṃ niyyānaṃ. Tena ca ñāṇena ariyā niyyanti. Avijjā niyyānāvaraṇaṃ. Tāya ca avijjāya nivutattā ñāṇaṃ ariyānaṃ niyyānaṃ nappajānātīti – avijjā niyyānāvaraṇaṃ. Pāmojjaṃ ariyānaṃ niyyānaṃ. Tena ca pāmojjena ariyā niyyanti. Arati niyyānāvaraṇaṃ. Tāya ca aratiyā nivutattā pāmojjaṃ ariyānaṃ niyyānaṃ nappajānātīti – arati niyyānāvaraṇaṃ. Sabbepi kusalā dhammā ariyānaṃ niyyānaṃ. Tehi ca kusalehi dhammehi ariyā niyyanti. Sabbepi akusalā dhammā niyyānāvaraṇā. Tehi ca akusalehi dhammehi nivutattā kusale dhamme ariyānaṃ niyyānaṃ nappajānātīti – sabbepi akusalā dhammā niyyānāvaraṇā. Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā.
以什么义理为盖?以出离之障碍义为盖。什么是那些出离?出离是圣者们的出离。以那出离,圣者们出离。欲欲是出离之障碍。因为被那欲欲所覆盖,不了知出离是圣者们的出离——欲欲是出离之障碍。无嗔是圣者们的出离。以那无嗔,圣者们出离。嗔恨是出离之障碍。因为被那嗔恨所覆盖,不了知无嗔是圣者们的出离——嗔恨是出离之障碍。光明想是圣者们的出离。以那光明想,圣者们出离。昏沉睡眠是出离之障碍。因为被那昏沉睡眠所覆盖,不了知光明想是圣者们的出离——昏沉睡眠是出离之障碍。不散乱是圣者们的出离。以那不散乱,圣者们出离。掉举是出离之障碍。因为被那掉举所覆盖,不了知不散乱是圣者们的出离——掉举是出离之障碍。法的简择是圣者们的出离。以那法的简择,圣者们出离。疑是出离之障碍。因为被那疑所覆盖,不了知法的简择是圣者们的出离——疑是出离之障碍。智是圣者们的出离。以那智,圣者们出离。无明是出离之障碍。因为被那无明所覆盖,不了知智是圣者们的出离——无明是出离之障碍。欢悦是圣者们的出离。以那欢悦,圣者们出离。不喜是出离之障碍。因为被那不喜所覆盖,不了知欢悦是圣者们的出离——不喜是出离之障碍。一切善法是圣者们的出离。以那些善法,圣者们出离。一切不善法是出离之障碍。因为被那些不善法所覆盖,不了知善法是圣者们的出离——一切不善法是出离之障碍。从这些盖清净心者,修习十六事入出息念定,有刹那的等持。
Soḷasañāṇaniddeso dutiyo. · 十六智分别 第二
3. Upakkilesañāṇaniddeso3. 随烦恼智分别
Paṭhamacchakkaṃ第一六法
§154
Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā katame aṭṭhārasa upakkilesā uppajjanti? Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattavikkhepagataṃ cittaṃ samādhissa paripantho. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagataṃ cittaṃ samādhissa paripantho. Assāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. Passāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. Assāsenābhitunnassa passāsapaṭilābhe mucchanā samādhissa paripantho. Passāsenābhitunnassa assāsapaṭilābhe mucchanā samādhissa paripantho.
然而,对于以这些盖净化了心者,在修习十六事入出息念定时,从刹那定生起哪十八种随烦恼呢?以念随逐入息的初、中、后时,心向内散乱是定的障碍。以念随逐出息的初、中、后时,心向外散乱是定的障碍。期待入息的欲求是渴爱行,是定的障碍。期待出息的欲求是渴爱行,是定的障碍。被入息所逼迫时,在获得出息时的贪著是定的障碍。被出息所逼迫时,在获得入息时的贪著是定的障碍。
Anugacchanā ca assāsaṃ, passāsaṃ anugacchanā;
随逐入息,以及随逐出息;
Sati ajjhattavikkhepā, kaṅkhanā bahiddhāvikkhepapatthanā .
念从内散乱,期待与向外散乱的希求。
Assāsenābhitunnassa, passāsapaṭilābhe mucchanā;
被入息所逼迫者,在获得出息时的贪著;
Passāsenābhitunnassa, assāsapaṭilābhe mucchanā.
被出息所逼迫者,在获得入息时的贪著。
Cha ete upakkilesā, ānāpānassatisamādhissa;
这六种是入出息念定的随烦恼;
Yehi vikkhippamānassa , no ca cittaṃ vimuccati;
被这些散乱者,心不得解脱;
Vimokkhaṃ appajānantā, te honti parapattiyāti.
不了知解脱者,他们依赖于他人。
Dutiyacchakkaṃ第二六法
§155
Nimittaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho. Assāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. Nimittaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. Passāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. Assāsaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. Passāsaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho.
作意相时,心在入息动摇——这是定的障碍。作意入息时,心在相动摇——这是定的障碍。作意相时,心在出息动摇——这是定的障碍。作意出息时,心在相动摇——这是定的障碍。作意入息时,心在出息动摇——这是定的障碍。作意出息时,心在入息动摇——这是定的障碍。
Nimittaṃ āvajjamānassa, assāse vikkhipate mano;
作意相者,意在入息散乱;
Assāsaṃ āvajjamānassa, nimitte cittaṃ vikampati.
作意入息者,心在相动摇。
Nimittaṃ āvajjamānassa, passāse vikkhipate mano;
作意相者,意在出息散乱;
Passāsaṃ āvajjamānassa, nimitte cittaṃ vikampati.
作意出息者,心在相动摇。
Assāsaṃ āvajjamānassa, passāse vikkhipate mano;
作意入息者,意在出息散乱;
Passāsaṃ āvajjamānassa, assāse cittaṃ vikampati.
作意出息者,心在入息动摇。
Cha ete upakkilesā, ānāpānassatisamādhissa;
这六者是入出息念定的随烦恼;
Yehi vikkhippamānassa, no ca cittaṃ vimuccati;
由于这些而散乱者,心不得解脱;
Vimokkhaṃ appajānantā, te honti parapattiyāti.
不了知解脱者,他们依赖于他人。
Tatiyacchakkaṃ第三六法
§156
Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ – samādhissa paripantho. Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ – samādhissa paripantho. Līnaṃ cittaṃ kosajjānupatitaṃ – samādhissa paripantho. Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ – samādhissa paripantho. Abhinataṃ cittaṃ rāgānupatitaṃ – samādhissa paripantho. Apanataṃ cittaṃ byāpādānupatitaṃ – samādhissa paripantho.
追逐过去的心陷入散乱——是定的障碍。期待未来的心动摇——是定的障碍。沉没的心陷入懈怠——是定的障碍。过度紧张的心陷入掉举——是定的障碍。倾向的心陷入贪——是定的障碍。背离的心陷入嗔恨——是定的障碍。
Atītānudhāvanaṃ cittaṃ, anāgatapaṭikaṅkhanaṃ līnaṃ;
追逐过去的心,期待未来的沉没的;
Atipaggahitaṃ abhinataṃ, apanataṃ cittaṃ na samādhiyati.
过度紧张的、倾向的、背离的心不得定。
Cha ete upakkilesā, ānāpānassatisamādhissa;
这六种是入出息念定的随烦恼;
Yehi upakkiliṭṭhasaṅkappo, adhicittaṃ nappajānātīti.
被这些污染了思惟者,不了知增上心。
§157
Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsenābhitunnassa passāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsenābhitunnassa assāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Nimittaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Nimittaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Atītānudhāvanena cittena vikkhepānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Anāgatapaṭikaṅkhanena cittena vikampitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Līnena cittena kosajjānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Atipaggahitena cittena uddhaccānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Abhinatena cittena rāgānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Apanatena cittena byāpādānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca.
以念随行入息的初、中、后时,由于心向内散乱,身与心都激动、动摇、颤动。以念随行出息的初、中、后时,由于心向外散乱,身与心都激动、动摇、颤动。由于期待入息的欲求、渴爱的行为,身与心都激动、动摇、颤动。由于期待出息的欲求、渴爱的行为,身与心都激动、动摇、颤动。被入息所逼迫,由于获得出息时的迷醉,身与心都激动、动摇、颤动。被出息所逼迫,由于获得入息时的迷醉,身与心都激动、动摇、颤动。作意相时,由于心在入息上动摇,身与心都激动、动摇、颤动。作意入息时,由于心在相上动摇,身与心都激动、动摇、颤动。作意相时,由于心在出息上动摇,身与心都激动、动摇、颤动。作意出息时,由于心在相上动摇,身与心都激动、动摇、颤动。作意入息时,由于心在出息上动摇,身与心都激动、动摇、颤动。作意出息时,由于心在入息上动摇,身与心都激动、动摇、颤动。由于追逐过去的心陷入散乱,身与心都激动、动摇、颤动。由于期待未来的心动摇,身与心都激动、动摇、颤动。由于沉没的心陷入懈怠,身与心都激动、动摇、颤动。由于过度紧张的心陷入掉举,身与心都激动、动摇、颤动。由于倾向的心陷入贪,身与心都激动、动摇、颤动。由于背离的心陷入嗔恨,身与心都激动、动摇、颤动。
Ānāpānassati yassa, paripuṇṇā abhāvitā;
对于入出息念未圆满、未修习者，
Kāyopi iñjito hoti, cittampi hoti iñjitaṃ;
身也动摇，心也动摇；
Kāyopi phandito hoti, cittampi hoti phanditaṃ.
身也颤动，心也颤动。
Ānāpānassati yassa, paripuṇṇā subhāvitā;
对于入出息念已圆满、善修习者，
Kāyopi aniñjito hoti, cittampi hoti aniñjitaṃ;
身也不动摇，心也不动摇；
Kāyopi aphandito hoti, cittampi hoti aphanditanti.
身也不颤动，心也不颤动。
Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā ime aṭṭhārasa upakkilesā uppajjanti.
以这些盖净化了心，修习十六事入出息念定者，从刹那定中生起这十八种随烦恼。
Upakkilesañāṇaniddeso tatiyo. · 随烦恼智分别 第三
4. Vodānañāṇaniddeso4. 清净智分别
§158
Katamāni terasa vodāne ñāṇāni? Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ; taṃ vivajjayitvā ekaṭṭhāne samādahati – evampi cittaṃ na vikkhepaṃ gacchati. Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ ; taṃ vivajjayitvā tattheva adhimoceti – evampi cittaṃ na vikkhepaṃ gacchati. Līnaṃ cittaṃ kosajjānupatitaṃ; taṃ paggaṇhitvā kosajjaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ; taṃ viniggaṇhitvā uddhaccaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Abhinataṃ cittaṃ rāgānupatitaṃ; taṃ sampajāno hutvā rāgaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Apanataṃ cittaṃ byāpādānupatitaṃ; taṃ sampajāno hutvā byāpādaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Imehi chahi ṭhānehi parisuddhaṃ cittaṃ pariyodātaṃ ekattagataṃ hoti.
什么是十三种清净之智？追逐过去之心陷入散乱；舍离那个，使心专注于一处——如此心不散乱。期待未来之心动摇；舍离那个，就在那里胜解——如此心不散乱。沉没之心陷入懈怠；策励那个，舍断懈怠——如此心不散乱。过度策励之心陷入掉举；抑制那个，舍断掉举——如此心不散乱。倾向之心陷入贪；成为正知者，舍断贪——如此心不散乱。背离之心陷入嗔恨；成为正知者，舍断嗔恨——如此心不散乱。以这六处净化之心清净、达到一境性。
Katame te ekattā? Dānavosaggupaṭṭhānekattaṃ, samathanimittupaṭṭhānekattaṃ, vayalakkhaṇupaṭṭhānekattaṃ, nirodhupaṭṭhānekattaṃ. Dānavosaggupaṭṭhānekattaṃ cāgādhimuttānaṃ, samathanimittupaṭṭhānekattañca adhicittamanuyuttānaṃ, vayalakkhaṇupaṭṭhānekattañca vipassakānaṃ, nirodhupaṭṭhānekattañca ariyapuggalānaṃ – imehi catūhi ṭhānehi ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti, upekkhānubrūhitañca, ñāṇena ca sampahaṃsitaṃ.
什么是那些一性?施舍放弃现起的一性、止相现起的一性、灭相现起的一性、灭现起的一性。施舍放弃现起的一性是对倾向于舍离者的,止相现起的一性是对致力于增上心者的,灭相现起的一性是对观者的,灭现起的一性是对圣者的——以这四种处,达到一性的心既是道清净的跃入,又是舍的增长,并且以智而欢喜。
Paṭhamassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti lakkhaṇasampannañca’’.
初禅那的开始是什么,中间是什么,结束是什么?初禅那的道清净是开始,舍的增长是中间,欢喜是结束。初禅那的道清净是开始。开始有多少相?开始有三相。从那个障碍心得清净,因清净故心进入中间的止相,因进入故心在那里跃入。从障碍心得清净,因清净故心进入中间的止相,因进入故心在那里跃入。初禅那的道清净是开始。开始有这三相。因此说——「初禅那既是初善,又具足诸相」。
Paṭhamassa jhānassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati – paṭhamassa jhānassa upekkhānubrūhanā majjhe. Majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti lakkhaṇasampannañca’’.
初禅那的舍的增长是中间。中间有多少相?中间有三相。对清净的心保持舍,对进入止者保持舍,对一性现起保持舍。对清净的心保持舍,对进入止者保持舍,对一性现起保持舍——初禅那的舍的增长是中间。中间有这三相。因此说——「初禅那既是中善,又具足诸相」。
Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati – ‘‘paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti lakkhaṇasampannañca’’. Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.
初禅那的欢喜是结束。结束有多少相?结束有四相。在那里生起的诸法不超越之义的欢喜,诸根一味之义的欢喜,带来那个适当的精进之义的欢喜,习行之义的欢喜。初禅那的欢喜是结束。结束有这四相。因此说——「初禅那既是后善,又具足诸相」。如此三转的心是三种善、具足十相,既具足寻,又具足伺、具足喜、具足乐、具足心的确立、具足信、具足精进、具足念、具足定、具足慧。
Dutiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Dutiyassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ pītisampannañceva hoti sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.
第二禅那的开始是什么,中间是什么,结束是什么?第二禅那的道清净是开始,舍的增长是中间,欢喜是结束……如此三转的心是三种善、具足十相,既具足喜,又具足乐、具足心的确立、具足信、具足精进、具足念、具足定、具足慧。
Tatiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ sukhasampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.
第三禅那的开始是什么,中间是什么,结束是什么……如此三转的心是三种善、具足十相,既具足乐,又具足心的确立、具足信、具足精进、具足念、具足定、具足慧。
Catutthassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannañca upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.
第四禅那的开始是什么,中间是什么,结束是什么……如此三转的心是三种善、具足十相,既具足舍,又具足心的确立、具足信、具足精进、具足念、具足定、具足慧。
Ākāsānañcāyatanasamāpattiyā…pe… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannaṃ ca…pe… paññāsampannañca.
空无边处等至的……识无边处等至的……无所有处等至的……非想非非想处等至的开始是什么,中间是什么,结束是什么……如此三转的心是三种善、具足十相,既具足舍,又具足心的确立……具足慧。
Aniccānupassanāya ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. Dukkhānupassanāya…pe… anattānupassanāya… nibbidānupassanāya… virāgānupassanāya… nirodhānupassanāya… paṭinissaggānupassanāya… khayānupassanāya… vayānupassanāya… vipariṇāmānupassanāya… animittānupassanāya… appaṇihitānupassanāya… suññatānupassanāya… adhipaññādhammavipassanāya… yathābhūtañāṇadassanāya… ādīnavānupassanāya… paṭisaṅkhānupassanāya… vivaṭṭanānupassanāya… paññāsampannañca.
无常随观的什么是初、什么是中、什么是终……乃至……如此三转之心、三种善妙、具足十相,既具足寻,又具足伺,具足喜,具足乐,具足心的决意,具足信,具足精进,具足念,具足定,具足慧。苦随观……乃至……无我随观……厌离随观……离贪随观……灭随观……舍遣随观……尽随观……衰灭随观……变易随观……无相随观……无愿随观……空随观……增上慧法观……如实智见……过患随观……审察随观……还灭随观……具足慧。
Sotāpattimaggassa…pe… sakadāgāmimaggassa… anāgāmimaggassa… arahattamaggassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Arahattamaggassa paṭipadāvisuddhi ādi upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Arahattamaggassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati . Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati – arahattamaggassa paṭipadāvisuddhi ādi. Ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘arahattamaggo ādikalyāṇo ceva hoti lakkhaṇasampanno ca’’.
入流道……乃至……一来道……不来道……阿拉汉道的什么是初、什么是中、什么是终?阿拉汉道的道清净是初,舍的增长是中,欢喜是终。阿拉汉道的道清净是初。初有多少相?初有三相。从那障碍心得清净,因清净故心进入中间的止相,因进入故心于彼处跃入。从障碍心得清净,因清净故心进入中间的止相,因进入故心于彼处跃入——阿拉汉道的道清净是初。初有这三相。因此说:「阿拉汉道既是初善妙,又具足相」。
Arahattamaggassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. Tena vuccati – ‘‘arahattamaggo majjhekalyāṇo ceva hoti lakkhaṇasampanno ca’’.
阿拉汉道的舍的增长是中。中有多少相?中有三相。对清净的心保持舍,对进入止者保持舍,对一境现起保持舍。对清净的心保持舍,对进入止者保持舍,对一境现起保持舍。因此说:「阿拉汉道既是中善妙,又具足相」。
Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati – ‘‘arahattamaggo pariyosānakalyāṇo ceva hoti lakkhaṇasampanno ca’’. Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca .
阿拉汉道的欢喜是终。终有多少相?终有四相。于彼处已生诸法不超越之义为欢喜,诸根一味之义为欢喜,运载彼随顺精进之义为欢喜,习行之义为欢喜。阿拉汉道的欢喜是终。终有这四相。因此说:「阿拉汉道既是终善妙,又具足相」。如此三转之心、三种善妙、具足十相,既具足寻,又具足伺,具足喜,具足乐,具足心的决意,具足信,具足精进,具足念,具足定,具足慧。
Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;
相、入息出息、一心的无所缘;
Ajānato ca tayo dhamme, bhāvanā nupalabbhati.
不知此三法者,修习不可得。
Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;
相、入息出息、一心的无所缘;
Jānato ca tayo dhamme, bhāvanā upalabbhatīti.
知此三法者,修习可得。
Kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati? Seyyathāpi rukkho same bhūmibhāge nikkhitto. Tamenaṃ puriso kakacena chindeyya. Rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti; na āgate vā gate vā kakacadante manasi karoti. Na āgatā vā gatā vā kakacadantā aviditā honti , padhānañca paññāyati, payogañca sādheti. Yathā rukkho same bhūmibhāge nikkhitto. Evaṃ upanibandhanā nimittaṃ. Yathā kakacadantā, evaṃ assāsapassāsā. Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti. Evamevaṃ bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti. Visesamadhigacchati padhānañca.
如何这三法不成为一心的所缘,这三法也不是未被了知的,心也不散乱,精勤也显现,努力也成就,殊胜也证得?譬如树木被放置在平坦的地面上。有人用锯子锯它。由于锯齿触及树木之故,那人的念现起;他不作意已来或已去的锯齿。已来或已去的锯齿不是未被了知的,精勤也显现,努力也成就。如树木被放置在平坦的地面上,如是为专注之相。如锯齿,如是为入出息。如由于锯齿触及树木之故,那人的念现起,他不作意已来或已去的锯齿,已来或已去的锯齿不是未被了知的,精勤也显现,努力也成就。如是,比库在鼻端或唇相现起念后而坐,他不作意已来或已去的入出息,已来或已去的入出息不是未被了知的,精勤也显现,努力也成就。由于精勤而证得殊胜。
Katamaṃ padhānaṃ? Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti – idaṃ padhānaṃ. Katamo payogo? Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti – ayaṃ payogo. Katamo viseso? Āraddhavīriyassa saññojanā pahīyanti, anusayā byantīhonti . Ayaṃ viseso. Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti , na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.
什么是精勤?已发精进者的身与心都成为适业性——这是精勤。什么是努力?已发精进者的随烦恼被舍断,寻被止息——这是努力。什么是殊胜?已发精进者的结被舍断,随眠被根除。这是殊胜。如是这三法不成为一心的所缘,这三法也不是未被了知的,心也不散乱,精勤也显现,努力也成就,殊胜也证得。
Ānāpānassati yassa, paripuṇṇā subhāvitā;
入出息念对于谁,已圆满、已善修习;
Anupubbaṃ paricitā, yathā buddhena desitā;
已次第熟练,如佛陀所教导;
So imaṃ lokaṃ pabhāseti, abbhā muttova candimāti.
他照耀此世间,如脱离云的月亮。
nti assāso, no passāso. nti passāso, no assāso. Assāsavasena upaṭṭhānaṃ sati, passāsavasena upaṭṭhānaṃ sati.
有入息,无出息。有出息,无入息。由于入息之故念现起,由于出息之故念现起。
Yo assasati tassupaṭṭhāti, yo passasati tassupaṭṭhāti. ti pariggahaṭṭhena paripuṇṇā, parivāraṭṭhena paripuṇṇā, paripūraṭṭhena paripuṇṇā . ti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Tassime cattāro bhāvanaṭṭhā yānīkatā honti vatthukatā anuṭṭhitā paricitā susamāraddhā.
对入息者念现起,对出息者念现起。以摄取之义为圆满,以围绕之义为圆满,以充满之义为圆满。有四种修习——其中,以不超越已生诸法之义为修习,以诸根同一味之义为修习,以运送那随顺精进之义为修习,以习行之义为修习。对他而言,这四种修习义已成为驾驭的、成为基础的、已随行的、已熟练的、已善发起的。
ti yattha yattha ākaṅkhati tattha tattha vasippatto hoti balappatto vesārajjappatto . Tassa me te dhammā āvajjanapaṭibaddhā honti ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Tena vuccati – ‘‘yānīkatā’’ti. ti yasmiṃ yasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti, tasmiṃ tasmiṃ vatthusmiṃ sati supaṭṭhitā hoti. Yasmiṃ yasmiṃ vā pana vatthusmiṃ sati sūpaṭṭhitā hoti, tasmiṃ tasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti. Tena vuccati – ‘‘vatthukatā’’ti. ti vatthusmiṃ yena yena cittaṃ abhinīharati tena tena sati anuparivattati. Yena yena vā pana sati anuparivattati tena tena cittaṃ abhinīharati. Tena vuccati – ‘‘anuṭṭhitā’’ti. ti pariggahaṭṭhena paricitā, parivāraṭṭhena paricitā, paripūraṭṭhena paricitā. Satiyā pariggaṇhanto jināti pāpake akusale dhamme. Tena vuccati – ‘‘paricitā’’ti. ti cattāro susamāraddhā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena susamāraddhā, indriyānaṃ ekarasaṭṭhena susamāraddhā, tadupagavīriyavāhanaṭṭhena susamāraddhā, tappaccanīkānaṃ kilesānaṃ susamūhatattā susamāraddhā.
无论在何处希求,在那里他成为得自在者、得力者、得无畏者。对我而言,那些法与作意相系属、与希求相系属、与如理作意相系属、与心生起相系属。因此说「已驾驭」。在任何基础上心已善安立,在那基础上念已善现起。或者在任何基础上念已善现起,在那基础上心已善安立。因此说「已成为基础」。在基础上,心以任何方式引导,念以那方式随转。或者念以任何方式随转,心以那方式引导。因此说「已随行」。以摄取之义为已熟练,以围绕之义为已熟练,以充满之义为已熟练。以念摄取而战胜诸恶不善法。因此说「已熟练」。有四种已善发起——其中,以不超越已生诸法之义为已善发起,以诸根同一味之义为已善发起,以运送那随顺精进之义为已善发起,由于那些对立的烦恼已善根除故为已善发起。
§161
nti atthi samaṃ, atthi susamaṃ. Katamaṃ samaṃ? Ye tattha jātā anavajjā kusalā bodhipakkhiyā – idaṃ samaṃ. Katamaṃ susamaṃ? Yaṃ tesaṃ tesaṃ dhammānaṃ ārammaṇaṃ nirodho nibbānaṃ – idaṃ susamaṃ. Iti idañca samaṃ idañca susamaṃ ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammūḷā , passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Tena vuccati – ‘‘susamāraddhā’’ti.
有平等,有善平等。什么是平等?凡在那里生起的无过失的善法、菩提分法——这是平等。什么是善平等?那些法的所缘之灭、涅槃——这是善平等。如此,这平等与这善平等被知、被见、被了知、被作证、被慧所触。精进已被发起而不懈怠,念已现起而不混乱,身已轻安而不激动,心已得定而一境。因此说——「善发起」。
ti dīghaṃ assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Dīghaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Rassaṃ assāsavasena purimā purimā paricitā , pacchimā pacchimā anuparicitā. Rassaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā…pe… paṭinissaggānupassī assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Paṭinissaggānupassī passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Sabbāpi soḷasavatthukā ānāpānassatiyo aññamaññaṃ paricitā ceva honti anuparicitā ca. Tena vuccati – ‘‘anupubbaparicitā’’ti.
以长入息而言,前前已熟练,后后未熟练。以长出息而言,前前已熟练,后后未熟练。以短入息而言,前前已熟练,后后未熟练。以短出息而言,前前已熟练,后后未熟练……以随观舍遣入息而言,前前已熟练,后后未熟练。以随观舍遣出息而言,前前已熟练,后后未熟练。一切十六事的入出息念互相既已熟练也未熟练。因此说——「次第熟练」。
ti dasa yathatthā – attadamathattho yathattho, attasamathattho yathattho, attaparinibbāpanattho yathattho, abhiññattho yathattho, pariññattho yathattho, pahānattho yathattho, bhāvanattho yathattho, sacchikiriyattho yathattho, saccābhisamayattho yathattho, nirodhe patiṭṭhāpakattho yathattho.
有十种如义——调伏自己之义是如义,止息自己之义是如义,使自己般涅槃之义是如义,证智之义是如义,遍知之义是如义,舍断之义是如义,修习之义是如义,作证之义是如义,现观谛之义是如义,确立于灭之义是如义。
ti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ pāpuṇi, balesu ca vasībhāvaṃ.
那位世尊是自觉者、无师者,于以前未曾听闻的诸法自己现观诸谛,在那里获得一切智,在诸力中得自在。
§162
ti kenaṭṭhena buddho? Bujjhitā saccānīti – buddho. Bodhetā pajāyāti – buddho. Sabbaññutāya buddho. Sabbadassāvitāya buddho. Anaññaneyyatāya buddho. Visavitāya buddho. Khīṇāsavasaṅkhātena buddho. Nirupalepasaṅkhātena buddho. Ekantavītarāgoti – buddho. Ekantavītadosoti – buddho. Ekantavītamohoti – buddho. Ekantanikkilesoti – buddho. Ekāyanamaggaṃ gatoti – buddho. Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti – buddho. Abuddhivihatattā buddhipaṭilābhā – buddho. Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ – buddhoti. ti attadamathattho yathattho yathā buddhena desito, attasamathattho yathattho yathā buddhena desito, attaparinibbāpanattho yathattho yathā buddhena desito…pe… nirodhe patiṭṭhāpakattho yathattho yathā buddhena desito.
以何义而为佛?觉悟诸谛故——为佛。觉悟众生故——为佛。以一切智故为佛。以一切见故为佛。以无需他教故为佛。以离毒故为佛。以名为漏尽故为佛。以名为无染故为佛。完全离贪故——为佛。完全离嗔故——为佛。完全离痴故——为佛。完全离烦恼故——为佛。已行一乘道故——为佛。独自现觉无上正等正觉故——为佛。由于破除无智而获得智——为佛。「佛」这个名字不是由母亲所作,不是由父亲所作,不是由兄弟所作,不是由姊妹所作,不是由朋友同僚所作,不是由亲族血亲所作,不是由沙门婆罗门所作,不是由诸天所作。这是诸佛世尊在菩提树下随同一切智智的获得而作证的解脱究竟的施设,即——佛。调伏自己之义是如义,如佛所说,止息自己之义是如义,如佛所说,使自己般涅槃之义是如义,如佛所说……确立于灭之义是如义,如佛所说。
ti gahaṭṭho vā hoti pabbajito vā. ti. Khandhaloko dhātuloko āyatanaloko vipattibhavaloko vipattisambhavaloko sampattibhavaloko sampattisambhavaloko. Eko loko – sabbe sattā āhāraṭṭhitikā…pe… aṭṭhārasa lokā – aṭṭhārasa dhātuyo. ti attadamathatthaṃ yathatthaṃ abhisambuddhattā . So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attasamathatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attaparinibbāpanatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti…pe… nirodhe patiṭṭhāpakatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti.
是在家者或是出家者。蕴世间、界世间、处世间、恶趣有世间、恶趣生世间、善趣有世间、善趣生世间。一世间——一切有情依食而住……十八世间——十八界。由于现觉调伏自己之义的如义,他照耀此世间、光耀、遍照。由于现觉止息自己之义的如义,他照耀此世间、光耀、遍照。由于现觉使自己般涅槃之义的如义,他照耀此世间、光耀、遍照……由于现觉确立于灭之义的如义,他照耀此世间、光耀、遍照。
ti yathā abbhā, evaṃ kilesā. Yathā cando, evaṃ ariyañāṇaṃ. Yathā candimā devaputto, evaṃ bhikkhu. Yathā cando abbhā mutto mahikā mutto dhūmarajā mutto rāhugahaṇā vippamutto bhāsate ca tapate ca virocate ca, evamevaṃ bhikkhu sabbakilesehi vippamutto bhāsate ca tapate ca virocate ca. Tena vuccati – abbhā muttova candimāti. Imāni terasa vodāne ñāṇāni.
如云,如是烦恼。如月,如是圣智。如月天子,如是比库。如月脱离云、脱离雾、脱离烟尘、脱离罗睺执取而光耀、炽燃、照耀,如是比库脱离一切烦恼而光耀、炽燃、照耀。因此说——「如月脱离云」。这些是十三种清净的智。
Vodānañāṇaniddeso catuttho. · 清净智分别 第四
Bhāṇavāro. · 诵品
5. Satokāriñāṇaniddeso5. 有行智分别
§163
Katamāni bāttiṃsa satokārissa ñāṇāni? Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati. Dīghaṃ vā assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti. Dīghaṃ vā passasanto ‘‘dīghaṃ passasāmī’’ti pajānāti. Rassaṃ vā assasanto ‘‘rassaṃ assasāmī’’ti pajānāti. Rassaṃ vā passasanto ‘‘rassaṃ passasāmī’’ti pajānāti. ‘‘Sabbakāyapaṭisaṃvedī assasissāmī’’ti sikkhati. ‘‘Sabbakāyapaṭisaṃvedī passasissāmī’’ti sikkhati. ‘‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati. ‘‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. Pītipaṭisaṃvedī…pe… sukhapaṭisaṃvedī… cittasaṅkhārapaṭisaṃvedī … passambhayaṃ cittasaṅkhāraṃ… cittapaṭisaṃvedī… abhippamodayaṃ cittaṃ… samādahaṃ cittaṃ… vimocayaṃ cittaṃ… aniccānupassī… virāgānupassī… nirodhānupassī… ‘‘paṭinissaggānupassī assasissāmī’’ti sikkhati. ‘‘Paṭinissaggānupassī passasissāmī’’ti sikkhati.
什么是三十二种有学者的智?于此,比库去阿兰若,或去树下,或去空屋,结跏趺坐,正直其身,于面前现起念。他具念地入息,具念地出息。或者长入息时,他了知「我长入息」。或者长出息时,他了知「我长出息」。或者短入息时,他了知「我短入息」。或者短出息时,他了知「我短出息」。他学「我将觉知全身而入息」。他学「我将觉知全身而出息」。他学「我将平静身行而入息」。他学「我将平静身行而出息」。觉知喜……觉知乐……觉知心行……平静心行……觉知心……令心欢喜……令心得定……令心解脱……随观无常……随观离贪……随观灭……他学「我将随观舍遣而入息」。他学「我将随观舍遣而出息」。
§164
ti imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṃ ādāye, imasmiṃ dhamme, imasmiṃ vinaye, imasmiṃ dhammavinaye, imasmiṃ pāvacane, imasmiṃ brahmacariye, imasmiṃ satthusāsane. Tena vuccati – ‘‘idhā’’ti. ti puthujjanakalyāṇako vā hoti bhikkhu sekkho vā arahā vā akuppadhammo. nti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ. nti yattha bhikkhuno āsanaṃ paññattaṃ hoti mañco vā pīṭhaṃ vā bhisi vā taṭṭikā vā cammakhaṇḍo vā tiṇasantharo vā paṇṇasantharo vā palālasantharo vā, tattha bhikkhu caṅkamati vā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. nti kenaci anākiṇṇaṃ hoti gahaṭṭhehi vā pabbajitehi vā. nti vihāro aḍḍhayogo pāsādo hammiyaṃ guhā. ti nisinno hoti pallaṅkaṃ ābhujitvā . ti ujuko hoti kāyo ṭhito supaṇihito. ti. ti pariggahaṭṭho. nti niyyānaṭṭho. ti upaṭṭhānaṭṭho. Tena vuccati – ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti.
「这里」者,于此见、此忍、此乐、此取、此法、此律、此法律、此教说、此梵行、此导师教。因此说「这里」。「比库」者,是凡夫善人比库、有学者或阿拉汉、不动法者。「阿兰若」者,从门柱出去外面,这一切都是阿兰若。「住处」者,在那里为比库设置座位之处,床或椅或褥或席或皮片或草敷具或叶敷具或稻草敷具,在那里比库经行或站立或坐或卧。「远离」者,不被任何在家人或出家人所混杂。「住所」者,精舍、半覆屋、楼阁、重阁、洞窟。「结跏趺坐」者,盘腿而坐。「正直其身」者,身体正直、竖立、善安置。「置念」者,把持之义。「于面前」者,出离之义。「现起」者,现前之义。因此说「置念于面前」。
§165
ti bāttiṃsāya ākārehi sato kārī hoti. Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti.
「具念」者,以三十二行相而为具念者。了知长入息时心的一境性、不散乱,念现起。以那念、以那智而为具念者。了知长出息时心的一境性、不散乱,念现起。以那念、以那智而为具念者。了知短入息时心的一境性、不散乱,念现起。以那念、以那智而为具念者。了知短出息时心的一境性、不散乱,念现起。以那念、以那智而为具念者。……(中略)……随观舍弃而入息、随观舍弃而出息时,了知心的一境性、不散乱,念现起。以那念、以那智而为具念者。
Paṭhamacatukkaniddeso第一四法分别
§166
Kathaṃ dīghaṃ assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti, dīghaṃ passasanto ‘‘dīghaṃ passasāmī’’ti pajānāti? Dīghaṃ assāsaṃ addhānasaṅkhāte assasati, dīghaṃ passāsaṃ addhānasaṅkhāte passasati, dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsāpi cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahākārehi dīghaṃ assāsapassāsā kāyo. Upaṭṭhānaṃ sati. Anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.
如何长入息时了知「我长入息」,长出息时了知「我长出息」?长入息时以路程计算而入息,长出息时以路程计算而出息,长入息出息时以路程计算而入息亦出息。长入息出息时以路程计算而入息亦出息,欲生起。由于欲,比那更微细地长入息时以路程计算而入息,由于欲,比那更微细地长出息时以路程计算而出息,由于欲,比那更微细地长入息出息时以路程计算而入息亦出息。由于欲,比那更微细地长入息出息时以路程计算而入息亦出息,喜生起。由于喜,比那更微细地长入息时以路程计算而入息,由于喜,比那更微细地长出息时以路程计算而出息,由于喜,比那更微细地长入息出息时以路程计算而入息亦出息。由于喜,比那更微细地长入息出息时以路程计算而入息亦出息,心从长入息出息转离,舍确立。以这九行相,长入息出息是身。现起是念。随观是智。身是现起,非念;念是现起亦是念。以那念、以那智随观那身。因此说「身须跋之身随观修习」。
§167
ti kathaṃ taṃ kāyaṃ 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. Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ pajahati. Anattato anupassanto attasaññaṃ pajahati. Nibbindanto nandiṃ pajahati. Virajjanto rāgaṃ pajahati. Nirodhento samudayaṃ pajahati. Paṭinissajjanto ādānaṃ pajahati. Evaṃ taṃ kāyaṃ anupassati.
「随观」者,如何随观那身?随观为无常,非常。随观为苦,非乐。随观为无我,非我。厌离,不欢喜。离贪,不染着。令灭,不令集。舍弃,不执取。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。令灭而舍断集。舍弃而舍断执取。如此随观那身。
ti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
「修习」者,有四种修习——于此,以已生诸法不超越之义为修习,以诸根同一味之义为修习,以运载那随顺精进之义为修习,以习行之义为修习。长入息出息时了知心的一境性、不散乱,已知的受生起,已知的住立,已知的灭去。已知的想生起,已知的住立,已知的灭去。已知的寻生起,已知的住立,已知的灭去。
Kathaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ vedanāya uppādo vidito hoti? Avijjāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. Taṇhāsamudayā vedanāsamudayoti… kammasamudayā vedanāsamudayoti… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi vedanāya uppādo vidito hoti. Evaṃ vedanāya uppādo vidito hoti.
如何已知的受生起,已知的住立,已知的灭去?如何受的生起被了知?从无明集而有受集——以缘集之义,受的生起被了知。从渴爱集而有受集……从业集而有受集……从触集而有受集——以缘集之义,受的生起被了知。见生起相者,受的生起亦被了知。如此受的生起被了知。
Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti.
如何受的住立被了知?作意无常时,坏灭现起被了知。作意苦时,怖畏现起被了知。作意无我时,空性现起被了知。如此受的住立被了知。
Kathaṃ vedanāya atthaṅgamo vidito hoti? Avijjānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. Taṇhānirodhā vedanānirodhoti …pe… kammanirodhā vedanānirodhoti…pe… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi vedanāya atthaṅgamo vidito hoti. Evaṃ vedanāya atthaṅgamo vidito hoti. Evaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
如何受的灭去被了知?从无明灭而有受灭——以缘灭之义,受的灭去被了知。从渴爱灭而有受灭……(中略)……从业灭而有受灭……(中略)……从触灭而有受灭——以缘灭之义,受的灭去被了知。见变易相者,受的灭去亦被了知。如此受的灭去被了知。如此已知的受生起,已知的住立,已知的灭去。
Kathaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ saññāya uppādo vidito hoti? Avijjāsamudayā saññāsamudayoti – paccayasamudayaṭṭhena saññāya uppādo vidito hoti. Taṇhāsamudayā saññāsamudayoti…pe… kammasamudayā saññāsamudayoti…pe… phassasamudayā saññāsamudayoti – paccayasamudayaṭṭhena saññāya uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi saññāya uppādo vidito hoti. Evaṃ saññāya uppādo vidito hoti.
如何已知的想生起,已知的现起,已知的消失?如何想的生起被了知?「由无明集而有想集」——以缘集的意义,想的生起被了知。「由渴爱集而有想集」……「由业集而有想集」……「由触集而有想集」——以缘集的意义,想的生起被了知。见到生起之相者,想的生起也被了知。如此,想的生起被了知。
Kathaṃ saññāya upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ saññāya upaṭṭhānaṃ viditaṃ hoti.
如何想的现起被了知?作意无常者,尽灭的现起被了知。作意苦者,怖畏的现起被了知。作意无我者,空的现起被了知。如此,想的现起被了知。
Kathaṃ saññāya atthaṅgamo vidito hoti? Avijjānirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. Taṇhānirodhā saññānirodhoti…pe… kammanirodhā saññānirodhoti…pe… phassanirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi saññāya atthaṅgamo vidito hoti. Evaṃ saññāya atthaṅgamo vidito hoti. Evaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
如何想的消失被了知?「由无明灭而有想灭」——以缘灭的意义,想的消失被了知。「由渴爱灭而有想灭」……「由业灭而有想灭」……「由触灭而有想灭」——以缘灭的意义,想的消失被了知。见到变易之相者,想的消失也被了知。如此,想的消失被了知。如此,已知的想生起,已知的现起,已知的消失。
Kathaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ vitakkānaṃ uppādo vidito hoti? Avijjāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. Taṇhāsamudayā vitakkasamudayoti…pe… kammasamudayā vitakkasamudayoti…pe… saññāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi vitakkānaṃ uppādo vidito hoti. Evaṃ vitakkānaṃ uppādo vidito hoti.
如何已知的寻生起,已知的现起,已知的消失?如何寻的生起被了知?「由无明集而有寻集」——以缘集的意义,寻的生起被了知。「由渴爱集而有寻集」……「由业集而有寻集」……「由想集而有寻集」——以缘集的意义,寻的生起被了知。见到生起之相者,寻的生起也被了知。如此,寻的生起被了知。
Kathaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti.
如何寻的现起被了知?作意无常者,尽灭的现起被了知。作意苦者,怖畏的现起被了知。作意无我者,空的现起被了知。如此,寻的现起被了知。
Kathaṃ vitakkānaṃ atthaṅgamo vidito hoti? Avijjānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. Taṇhānirodhā vitakkanirodhoti…pe… kammanirodhā vitakkanirodhoti…pe… saññānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi vitakkānaṃ atthaṅgamo vidito hoti. Evaṃ vitakkānaṃ atthaṅgamo vidito hoti. Evaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
如何寻的消失被了知?「由无明灭而有寻灭」——以缘灭的意义,寻的消失被了知。「由渴爱灭而有寻灭」……「由业灭而有寻灭」……「由想灭而有寻灭」——以缘灭的意义,寻的消失被了知。见到变易之相者,寻的消失也被了知。如此,寻的消失被了知。如此,已知的寻生起,已知的现起,已知的消失。
§168
Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati…pe… maggaṃ samodhāneti, dhamme samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati.
以长入息出息之方式,了知心的一境性、不散乱,他调和诸根,了知行境,通达能力……调和道,调和法,了知行境,通达能力。
ti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti, paggahaṭṭhena vīriyindriyaṃ samodhāneti, upaṭṭhānaṭṭhena satindriyaṃ samodhāneti, avikkhepaṭṭhena samādhindriyaṃ samodhāneti, dassanaṭṭhena paññindriyaṃ samodhāneti. Ayaṃ puggalo imāni indriyāni imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘indriyāni samodhānetī’’ti.
如何调和诸根?以胜解的意义调和信根,以策励的意义调和精进根,以现起的意义调和念根,以不散乱的意义调和定根,以见的意义调和慧根。此人在此所缘上调和这些根。因此说:「调和诸根」。
ti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ. ti puggalo. Pajānanā paññā.
这是他的所缘,这是他的行境。他的行境是什么,那就是他的所缘。这是补特伽罗。了知是慧。
nti ārammaṇassa upaṭṭhānaṃ samaṃ, cittassa avikkhepo samaṃ, cittassa adhiṭṭhānaṃ samaṃ, cittassa vodānaṃ samaṃ. ti anavajjaṭṭho nikkilesaṭṭho vodānaṭṭho paramaṭṭho. ti ārammaṇassa upaṭṭhānaṭṭhaṃ paṭivijjhati, cittassa avikkhepaṭṭhaṃ paṭivijjhati, cittassa adhiṭṭhānaṭṭhaṃ paṭivijjhati, cittassa vodānaṭṭhaṃ paṭivijjhati. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
这是所缘的现起是定,心的不散乱是定,心的确立是定,心的清净是定。这是无过失义、无烦恼义、清净义、最上义。这是通达所缘的现起义,通达心的不散乱义,通达心的确立义,通达心的清净义。因此说:「通达定」。
ti kathaṃ balāni samodhāneti? Assaddhiye akampiyaṭṭhena saddhābalaṃ samodhāneti, kosajje akampiyaṭṭhena vīriyabalaṃ samodhāneti, pamāde akampiyaṭṭhena satibalaṃ samodhāneti, uddhacce akampiyaṭṭhena samādhibalaṃ samodhāneti , avijjāya akampiyaṭṭhena paññābalaṃ samodhāneti. Ayaṃ puggalo imāni balāni imasmiṃ ārammaṇe samodhāneti . Tena vuccati – balāni samodhānetīti. Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
如何结合诸力?以不动摇义在不信中结合信力,以不动摇义在懈怠中结合精进力,以不动摇义在放逸中结合念力,以不动摇义在掉举中结合定力,以不动摇义在无明中结合慧力。这位补特伽罗在这所缘中结合这些力。因此说:「结合诸力」。了知行境……乃至……因此说:「通达定」。
ti kathaṃ bojjhaṅge samodhāneti? Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ samodhāneti, pavicayaṭṭhena dhammavicayasambojjhaṅgaṃ samodhāneti, paggahaṭṭhena vīriyasambojjhaṅgaṃ samodhāneti, pharaṇaṭṭhena pītisambojjhaṅgaṃ samodhāneti, upasamaṭṭhena passaddhisambojjhaṅgaṃ samodhāneti, avikkhepaṭṭhena samādhisambojjhaṅgaṃ samodhāneti, paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ samodhāneti. Ayaṃ puggalo ime bojjhaṅge imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘bojjhaṅge samodhānetī’’ti. Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
如何结合诸觉支?以现起义结合念觉支,以简择义结合择法觉支,以策励义结合精进觉支,以遍满义结合喜觉支,以寂止义结合轻安觉支,以不散乱义结合定觉支,以省察义结合舍觉支。这位补特伽罗在这所缘中结合这些觉支。因此说:「结合诸觉支」。了知行境……乃至……因此说:「通达定」。
ti kathaṃ maggaṃ samodhāneti? Dassanaṭṭhena sammādiṭṭhiṃ samodhāneti, abhiniropanaṭṭhena sammāsaṅkappaṃ samodhāneti, pariggahaṭṭhena sammāvācaṃ samodhāneti, samuṭṭhānaṭṭhena sammākammantaṃ samodhāneti, vodānaṭṭhena sammāājīvaṃ samodhāneti, paggahaṭṭhena sammāvāyāmaṃ samodhāneti, upaṭṭhānaṭṭhena sammāsatiṃ samodhāneti, avikkhepaṭṭhena sammāsamādhiṃ samodhāneti. Ayaṃ puggalo imaṃ maggaṃ imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘maggaṃ samodhānetī’’ti. Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
如何结合道?以见义结合正见,以现前解义结合正思惟,以摄受义结合正语,以等起义结合正业,以清净义结合正命,以策励义结合正精进,以现起义结合正念,以不散乱义结合正定。这位补特伽罗在这所缘中结合这道。因此说:「结合道」。了知行境……乃至……因此说:「通达定」。
ti kathaṃ dhamme samodhāneti? Ādhipateyyaṭṭhena indriyāni samodhāneti, akampiyaṭṭhena balāni samodhāneti, niyyānaṭṭhena bojjhaṅge samodhāneti, hetuṭṭhena maggaṃ samodhāneti, upaṭṭhānaṭṭhena satipaṭṭhānaṃ samodhāneti, padahanaṭṭhena sammappadhānaṃ samodhāneti, ijjhanaṭṭhena iddhipādaṃ samodhāneti tathaṭṭhena saccaṃ samodhāneti, avikkhepaṭṭhena samathaṃ samodhāneti, anupassanaṭṭhena vipassanaṃ samodhāneti, ekarasaṭṭhena samathavipassanaṃ samodhāneti, anativattanaṭṭhena yuganaddhaṃ samodhāneti, saṃvaraṭṭhena sīlavisuddhiṃ samodhāneti, avikkhepaṭṭhena cittavisuddhiṃ samodhāneti, dassanaṭṭhena diṭṭhivisuddhiṃ samodhāneti, vimuttaṭṭhena vimokkhaṃ samodhāneti , paṭivedhaṭṭhena vijjaṃ samodhāneti, pariccāgaṭṭhena vimuttiṃ samodhāneti, samucchedaṭṭhena khaye ñāṇaṃ samodhāneti , paṭippassaddhaṭṭhena anuppāde ñāṇaṃ samodhāneti, chandaṃ mūlaṭṭhena samodhāneti, manasikāraṃ samuṭṭhānaṭṭhena samodhāneti, phassaṃ samodhānaṭṭhena samodhāneti, vedanaṃ samosaraṇaṭṭhena samodhāneti, samādhiṃ pamukhaṭṭhena samodhāneti, satiṃ ādhipateyyaṭṭhena samodhāneti, paññaṃ tatuttaraṭṭhena samodhāneti, vimuttiṃ sāraṭṭhena samodhāneti, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena samodhāneti. Ayaṃ puggalo ime dhamme imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘dhamme samodhānetī’’ti.
如何结合诸法?以增上义结合诸根,以不动摇义结合诸力,以出离义结合诸觉支,以因义结合道,以现起义结合须跋,以勤修义结合正勤,以成就义结合神足,以如义结合谛,以不散乱义结合止,以随观义结合观,以一味义结合止观,以不超越义结合双连,以防护义结合戒清净,以不散乱义结合心清净,以见义结合见清净,以解脱义结合解脱,以通达义结合明,以舍弃义结合解脱,以断尽义结合尽智,以寂灭义结合无生智,以根本义结合欲,以等起义结合作意,以结合义结合触,以会合义结合受,以为首义结合定,以增上义结合念,以最上义结合慧,以核心义结合解脱,以终极义结合不死、入涅槃。这位补特伽罗在这所缘中结合这些法。因此说:「结合诸法」。
ti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ ti puggalo. Pajānanā paññā. nti ārammaṇassa upaṭṭhānaṃ samaṃ, cittassa avikkhepo samaṃ, cittassa adhiṭṭhānaṃ samaṃ, cittassa vodānaṃ samaṃ. ti anavajjaṭṭho nikkilesaṭṭho vodānaṭṭho paramaṭṭho. ti ārammaṇassa upaṭṭhānaṭṭhaṃ paṭivijjhati, cittassa avikkhepaṭṭhaṃ paṭivijjhati, cittassa adhiṭṭhānaṭṭhaṃ paṭivijjhati, cittassa vodānaṭṭhaṃ paṭivijjhati. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
他的所缘是什么,那就是他的行境。他的行境是什么,那就是他的所缘。这是补特伽罗。了知是慧。这是所缘的现起是定,心的不散乱是定,心的确立是定,心的清净是定。这是无过失义、无烦恼义、清净义、最上义。这是通达所缘的现起义,通达心的不散乱义,通达心的确立义,通达心的清净义。因此说:「通达定」。
§169
Kathaṃ rassaṃ assasanto ‘‘rassaṃ assasāmī’’ti pajānāti, rassaṃ passasanto ‘‘rassaṃ passasāmī’’ti pajānāti? Rassaṃ assāsaṃ ittarasaṅkhāte assasati, rassaṃ passāsaṃ ittarasaṅkhāte passasati, rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. Rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ rassaṃ assāsaṃ ittarasaṅkhāte assasati. Chandavasena tato sukhumataraṃ rassaṃ passāsaṃ ittarasaṅkhāte passasati. Chandavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ rassaṃ assāsaṃ ittarasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ rassaṃ passāsaṃ ittarasaṅkhāte passasati, pāmojjavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi rassā assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahākārehi rassā assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.
如何短入息时了知「我入短息」,短出息时了知「我出短息」?以其他数量入短入息,以其他数量出短出息,以其他数量既入息又出息短入息出息。以其他数量既入息又出息短入息出息时,欲生起。由于欲,入更微细的以其他数量的短入息。由于欲,出更微细的以其他数量的短出息。由于欲,既入息又出息更微细的以其他数量的短入息出息。由于欲,既入息又出息更微细的以其他数量的短入息出息时,喜悦生起。由于喜悦,入更微细的以其他数量的短入息,由于喜悦,出更微细的以其他数量的短出息,由于喜悦,既入息又出息更微细的以其他数量的短入息出息。由于喜悦,既入息又出息更微细的以其他数量的短入息出息时,心从短入息出息转离,舍确立。以这九种方式,短入息出息是身,现起是念,随观是智。身是现起,不是念;念既是现起又是念。以那念、以那智随观那身。因此说:「于身随观身须跋之修习」。
ti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Rassaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… rassaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
如何随观彼身……乃至……如此随观彼身。四种修习……乃至……以习行之义为修习。以短入息出息而了知心的一境性、不散乱时,已知的受生起……乃至……以短入息出息而了知心的一境性、不散乱时,他调和诸根……乃至……因此说——「他通达平等」。
§170
Kathaṃ ‘‘sabbakāyapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘sabbakāyapaṭisaṃvedī passasissāmī’’ti sikkhati? ti dve kāyā – nāmakāyo ca rūpakāyo ca. Katamo nāmakāyo? Vedanā, saññā, cetanā, phasso, manasikāro, nāmañca nāmakāyo ca, ye ca vuccanti cittasaṅkhārā – ayaṃ nāmakāyo. Katamo rūpakāyo? Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ, assāso ca passāso ca, nimittañca upanibandhanā, ye ca vuccanti kāyasaṅkhārā – ayaṃ rūpakāyo.
如何「我将学『觉知全身而入息』,我将学『觉知全身而出息』」?有二身——名身与色身。什么是名身?受、想、思、触、作意,以及名与名身,还有那些被称为心行者——这是名身。什么是色身?四大种,以及四大种的所造色,入息与出息,相与系缚,还有那些被称为身行者——这是色身。
Kathaṃ te kāyā paṭividitā honti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti.
如何那些身被遍知?以长入息而了知心的一境性、不散乱时,念现起。以那念、以那智,那些身被遍知。以长出息而了知心的一境性、不散乱时,念现起。以那念、以那智,那些身被遍知。以短入息而了知心的一境性、不散乱时,念现起。以那念、以那智,那些身被遍知。以短出息而了知心的一境性、不散乱时,念现起。以那念、以那智,那些身被遍知。
Āvajjato te kāyā paṭividitā honti, pajānato te kāyā paṭividitā honti, passato te kāyā paṭividitā honti, paccavekkhato te kāyā paṭividitā honti, cittaṃ adhiṭṭhahato te kāyā paṭividitā honti, saddhāya adhimuccato te kāyā paṭividitā honti, vīriyaṃ paggaṇhato te kāyā paṭividitā honti, satiṃ upaṭṭhāpayato te kāyā paṭividitā honti, cittaṃ samādahato te kāyā paṭividitā honti, paññāya pajānato te kāyā paṭividitā honti, abhiññeyyaṃ abhijānato te kāyā paṭividitā honti, pariññeyyaṃ parijānato te kāyā paṭividitā honti, pahātabbaṃ pajahato te kāyā paṭividitā honti, bhāvetabbaṃ bhāvayato te kāyā paṭividitā honti, sacchikātabbaṃ sacchikaroto te kāyā paṭividitā honti. Evaṃ te kāyā paṭividitā honti. Sabbakāyapaṭisaṃvedī assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.
作意时那些身被遍知,了知时那些身被遍知,看见时那些身被遍知,观察时那些身被遍知,确立心时那些身被遍知,以信胜解时那些身被遍知,策励精进时那些身被遍知,现起念时那些身被遍知,等持心时那些身被遍知,以慧了知时那些身被遍知,证知应证知者时那些身被遍知,遍知应遍知者时那些身被遍知,舍断应舍断者时那些身被遍知,修习应修习者时那些身被遍知,作证应作证者时那些身被遍知。如此那些身被遍知。觉知全身的入息出息是身、现起是念、随观是智。身是现起,不是念。念既是现起也是念。以那念、以那智随观彼身。因此说——「身须跋的修习」。
ti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā.
如何随观彼身……乃至……如此随观彼身。四种修习……乃至……以习行之义为修习。
Sabbakāyapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto sikkhati, satiṃ upaṭṭhapento sikkhati, cittaṃ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto sikkhati, pahātabbaṃ pajahanto sikkhati, bhāvetabbaṃ bhāvento sikkhati, sacchikātabbaṃ sacchikaronto sikkhati.
觉知全身的入息出息,以防护之义为戒清净,以不散乱之义为心清净,以见之义为见清净。其中防护之义,这是增上戒学。其中不散乱之义,这是增上心学。其中见之义,这是增上慧学。作意这三学时学,了知时学,看见时学,观察时学,确立心时学,以信胜解时学,策励精进时学,现起念时学,等持心时学,以慧了知时学,证知应证知者时学,遍知应遍知者时学,舍断应舍断者时学,修习应修习者时学,作证应作证者时学。
Sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
以觉知全身的入息出息而了知心的一境性、不散乱时,已知的受生起……乃至……以觉知全身的入息出息而了知心的一境性、不散乱时,他调和诸根……乃至……因此说——「他通达平等」。
§171
Kathaṃ ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati? Katamo kāyasaṅkhāro? Dīghaṃ assāsā kāyikā. Ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Dīghaṃ passāsā kāyikā. Ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Rassaṃ assāsā rassaṃ passāsā. Sabbakāyapaṭisaṃvedī assāsā sabbakāyapaṭisaṃvedī passāsā kāyikā. Ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati.
如何「我将学『安息身行而入息』,我将学『安息身行而出息』」?什么是身行?长入息是身的。这些法系缚于身,是身行。安息、止息、止灭那些身行时学。长出息是身的。这些法系缚于身,是身行。安息、止息、止灭那些身行时学。短入息、短出息。觉知全身的入息、觉知全身的出息是身的。这些法系缚于身,是身行。安息、止息、止灭那些身行时学。
Yathārūpehi kāyasaṅkhārehi yā kāyassa ānamanā vinamanā sannamanā paṇamanā iñjanā phandanā calanā pakampanā – passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.
以何种身行,即身的前屈、后仰、俯仰、倾斜、动摇、震颤、移动、摇动——他学「我将平静身行而入息」,他学「我将平静身行而出息」。以何种身行,即身的不前屈、不后仰、不俯仰、不倾斜、不动摇、不震颤、不移动、不摇动,寂静、微细——他学「我将平静身行而入息」,他学「我将平静身行而出息」。
Iti kira ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti, assāsapassāsānañca pabhāvanā na hoti, ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na hoti; na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.
如此,他学「我将平静身行而入息」,他学「我将平静身行而出息」。如此时,风的获得没有修习,入息出息没有修习,入出息念没有修习,入出息念定没有修习;智者们既不入那等至,也不出。
Iti kira ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti. Ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. Yathā kathaṃ viya? Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. Oḷārikānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde, atha pacchā sukhumakā saddā pavattanti. Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde, atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati. Evamevaṃ paṭhamaṃ oḷārikā assāsapassāsā pavattanti; oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse, atha pacchā sukhumakā assāsapassāsā pavattanti. Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse, atha pacchā sukhumakaassāsapassāsānaṃ nimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.
如此,他学「我将平静身行而入息」,他学「我将平静身行而出息」。如此时,风的获得有修习,入息出息有修习,入出息念有修习,入出息念定有修习;智者们既入那等至,也出。如何呢?譬如当铜锣被敲击时,首先粗的声音生起。由于粗声音的相被善取、善作意、善忆持,即使粗声音已灭,其后微细的声音生起。由于微细声音的相被善取、善作意、善忆持,即使微细声音已灭,其后心以微细声音相为所缘而转起。如是,首先粗的入息出息生起;由于粗入息出息的相被善取、善作意、善忆持,即使粗入息出息已灭,其后微细的入息出息生起。由于微细入息出息的相被善取、善作意、善忆持,即使微细入息出息已灭,其后心以微细入息出息的相为所缘而不散乱。
Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.
如此时,风的获得有修习,入息出息有修习,入出息念有修习,入出息念定有修习;智者们既入那等至,也出。平静身行,入息出息是身,现起是念,随观是智。身是现起,非念;念既是现起也是念。以那念、以那智随观那身。因此说——「于身随观身须跋之修习」。
ti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Passambhayaṃ kāyasaṅkhāraṃ, assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; yo tattha dassanaṭṭho ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati, passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
如何随观那身……如是随观那身。四种修习……修习之义为习行。平静身行,入息出息,以防护之义为戒清净,以不散乱之义为心清净,以见之义为见清净。其中,防护之义,此为增上戒学;其中,不散乱之义,此为增上心学;其中,见之义,此为增上慧学。作意这三学而学……作证应作证者而学,以入息出息而了知心的一境性、不散乱,已知的受生起……以入息出息而了知心的一境性、不散乱,调和诸根……因此说——「他通达平等」。
Aṭṭha anupassanāñāṇāni, aṭṭha ca upaṭṭhānānussatiyo , cattāri suttantikavatthūni kāye kāyānupassanāya.
八种随观智,八种现起随念,四种经典所说的事,于身随观身。
Bhāṇavāro. · 诵品
Dutiyacatukkaniddeso第二四法分别
§172
Kathaṃ ‘‘pītipaṭisaṃvedī assasissāmī’’ti sikkhati ‘‘pītipaṭisaṃvedī passasissāmī’’ti sikkhati? Katamā pīti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. Cittassa dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ…pe… rassaṃ assāsavasena, rassaṃ passāsavasena, sabbakāyapaṭisaṃvedī assāsavasena, sabbakāyapaṭisaṃvedī passāsavasena, passambhayaṃ kāyasaṅkhāraṃ assāsavasena, passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ pīti.
如何他学「我将体验喜而入息」,他学「我将体验喜而出息」?何为喜?以长入息而了知心的一境性、不散乱时,生起喜、欢喜。即喜、欢喜、欣悦、极悦、笑、大笑、欢欣、欢悦、心的欢喜。以长出息而了知心的一境性、不散乱时,生起喜、欢喜……以短入息……以短出息……以体验全身而入息……以体验全身而出息……以平静身行而入息……以平静身行而出息,了知心的一境性、不散乱时,生起喜、欢喜。即喜、欢喜、欣悦、极悦、笑、大笑、欢欣、欢悦、心的欢喜——此为喜。
Kathaṃ sā pīti paṭividitā hoti? Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. Rassaṃ assāsavasena…pe… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsavasena… sabbakāyapaṭisaṃvedī passāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsavasena… passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. Āvajjato sā pīti paṭividitā hoti, jānato…pe… passato… paccavekkhato… cittaṃ adhiṭṭhahato… saddhāya adhimuccato… vīriyaṃ paggaṇhato… satiṃ upaṭṭhāpayato… cittaṃ samādahato… paññāya pajānato… abhiññeyyaṃ abhijānato… pariññeyyaṃ parijānato… pahātabbaṃ pajahato… bhāvetabbaṃ bhāvayato… sacchikātabbaṃ sacchikaroto sā pīti paṭividitā hoti. Evaṃ sā pīti paṭividitā hoti.
如何那喜被体验?以长入息出息而了知心的一境性、不散乱时,念现起。以那念、以那智,那喜被体验。以长出息而了知心的一境性、不散乱时,念现起。以那念、以那智,那喜被体验。以短入息……以短出息……以体验全身而入息……以体验全身而出息……以平静身行而入息……以平静身行而出息,了知心的一境性、不散乱时,念现起。以那念、以那智,那喜被体验。作意时那喜被体验,了知时……见时……观察时……确立心时……以信胜解时……策励精进时……现起念时……等持心时……以慧了知时……应证知者证知时……应遍知者遍知时……应断者断时……应修习者修习时……应作证者作证时,那喜被体验。如是那喜被体验。
Pītipaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti.
以入出息感受喜者,受是现起,念是随观,智是知。受是现起,非念;念既是现起也是念。以那个念、以那个智随观那个受。因此说:「于诸受随观受须跋之修习」。
ti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Pītipaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… pītipaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
他如何随观那个受?以无常随观……(中略)……如此随观那个受。四种修习……(中略)……以习行之义为修习。感受喜者之入出息,以防护之义为戒清净……(中略)……感受喜者,以入出息了知心之一境性、不散乱……(中略)……了知者调和诸根。因此说:「他通达平等性」。
§173
Kathaṃ ‘‘sukhapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘sukhapaṭisaṃvedī passasissāmī’’ti sikkhati? nti dve sukhāni – kāyikañca sukhaṃ, cetasikañca sukhaṃ. Katamaṃ kāyikaṃ sukhaṃ? Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ, kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, kāyasamphassajā sātā sukhā vedanā – idaṃ kāyikaṃ sukhaṃ. Katamaṃ cetasikaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ, cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, cetosamphassajā sātā sukhā vedanā – idaṃ cetasikaṃ sukhaṃ.
如何「我将感受乐而入息」学习,「我将感受乐而出息」学习?有二种乐:身乐与心乐。什么是身乐?凡是身的愉悦、身的乐,身触所生的愉悦、乐的所感受,身触所生的愉悦、乐的受——这是身乐。什么是心乐?凡是心的愉悦、心的乐,意触所生的愉悦、乐的所感受,意触所生的愉悦、乐的受——这是心乐。
Kathaṃ te sukhā paṭividitā honti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti…pe… sacchikātabbaṃ sacchikaroto te sukhā paṭividitā honti. Evaṃ te sukhā paṭividitā honti. Sukhapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti.
如何那些乐被了知?以长入息了知心之一境性、不散乱者,念现起。以那个念、以那个智,那些乐被了知。以长出息了知心之一境性、不散乱者,念现起。以那个念、以那个智,那些乐被了知……(中略)……现证应现证者,那些乐被了知。如此那些乐被了知。感受乐者,以入出息,受是现起,念是随观,智是知。受是现起,非念;念既是现起也是念。以那个念、以那个智随观那个受。因此说:「于诸受随观受须跋之修习」。
ti kathaṃ taṃ vedanaṃ anupassati. Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Sukhapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… sukhapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
他如何随观那个受?以无常随观……(中略)……如此随观那个受。四种修习……(中略)……以习行之义为修习。感受乐者之入出息,以防护之义为戒清净……(中略)……感受乐者,以入出息了知心之一境性、不散乱……(中略)……了知者调和诸根。因此说:「他通达平等性」。
§174
Kathaṃ ‘‘cittasaṅkhārapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘cittasaṅkhārapaṭisaṃvedī passasissāmī’’ti sikkhati? Katamo cittasaṅkhāro? Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā…pe… sukhapaṭisaṃvedī assāsavasena… sukhapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā – ayaṃ cittasaṅkhāro.
如何「我将感受心行而入息」学习,「我将感受心行而出息」学习?什么是心行?以长入息,想与受是心所——这些法系属于心,是心行。以长出息,想与受是心所——这些法系属于心,是心行……(中略)……感受乐者以入息……感受乐者以出息,想与受是心所——这些法系属于心,是心行——这是心行。
Kathaṃ te cittasaṅkhārā paṭividitā honti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti…pe… sacchikātabbaṃ sacchikaroto te cittasaṅkhārā paṭividitā honti. Evaṃ te cittasaṅkhārā paṭividitā honti. Cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā te ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti.
如何那些心行被了知?以长入息了知心之一境性、不散乱者,念现起。以那个念、以那个智,那些心行被了知。以长出息了知心之一境性、不散乱者,念现起。以那个念、以那个智,那些心行被了知……(中略)……现证应现证者,那些心行被了知。如此那些心行被了知。感受心行者,以入出息,受是现起,念是随观,智是知。受是现起,非念;念既是现起也是念。以那个念、以那个智随观那个受。因此说:「于诸受随观受须跋之修习」。
ti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Cittasaṅkhārapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
他如何随观那个受?以无常随观……(中略)……如此随观那个受。四种修习……(中略)……以习行之义为修习。感受心行者之入出息,以防护之义为戒清净……(中略)……感受心行者,以入出息了知心之一境性、不散乱……(中略)……了知者调和诸根。因此说:「他通达平等性」。
§175
Kathaṃ ‘‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’’ti sikkhati? Katamo cittasaṅkhāro? Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Cittasaṅkhārapaṭisaṃvedī assāsavasena… cittasaṅkhārapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti.
如何「我将平静心行而入息」学习,「我将平静心行而出息」学习?什么是心行?以长入息之缘的想与受是心所——这些法系属于心,是心行。他平静、止息、止灭那些心行而学习。以长出息之缘的想与受是心所——这些法系属于心,是心行。他平静、止息、止灭那些心行而学习。以体验心行的入息之缘……以体验心行的出息之缘的想与受是心所——这些法系属于心,是心行。他平静、止息、止灭那些心行而学习。以平静心行的入息出息之缘,受是现起,念是随观,是智。受是现起,非念;念既是现起也是念。以那念、以那智随观那受。因此说——「于诸受随观受须跋之修习」。
ti kathaṃ taṃ vedanaṃ anupassati…pe… evaṃ taṃ vedanaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Passambhayaṃ cittasaṅkhāraṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
如何随观那受……如此随观那受。如此四种修习……以亲近之义的修习。以平静心行的入息出息之防护之义的戒清净……以平静心行的入息出息之缘,了知心的一境性、不散乱……了知而调和诸根。因此说——「以及通达平等」。
Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni vedanāsu vedanānupassanāya.
八种随观智与八种现起随念,四种经典所说的事,于诸受随观受。
Tatiyacatukkaniddeso第三四法分别
§176
Kathaṃ ‘‘cittapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘cittapaṭisaṃvedī passasissāmī’’ti sikkhati? Katamaṃ taṃ cittaṃ? Dīghaṃ assāsavasena viññāṇaṃ cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Dīghaṃ passāsavasena …pe… passambhayaṃ cittasaṅkhāraṃ assāsavasena… passambhayaṃ cittasaṅkhāraṃ passāsavasena viññāṇaṃ cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano mānayatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu – idaṃ cittaṃ.
如何「我将体验心而入息」学习,「我将体验心而出息」学习?什么是那心?以长入息之缘的识是心。凡是心、意、意所、心脏、净白、意、意处、意根、识、识蕴、相应的意识界。以长出息之缘……以平静心行的入息之缘……以平静心行的出息之缘的识是心。凡是心、意、意所、心脏、净白、意、意处、意根、识、识蕴、相应的意识界——这是心。
Kathaṃ taṃ cittaṃ paṭividitaṃ hoti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti…pe… sacchikātabbaṃ sacchikaroto taṃ cittaṃ paṭividitaṃ hoti. Evaṃ taṃ cittaṃ paṭividitaṃ hoti. Cittapaṭisaṃvedī assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti.
如何那心被了知?以长入息之缘,了知心的一境性、不散乱时,念现起。以那念、以那智,那心被了知。以长出息之缘,了知心的一境性、不散乱时,念现起。以那念、以那智,那心被了知……应作证者作证时,那心被了知。如此那心被了知。以体验心的入息出息之缘,识、心是现起,念是随观,是智。心是现起,非念;念既是现起也是念。以那念、以那智随观那心。因此说——「于心随观心须跋之修习」。
ti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Cittapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… cittapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
如何随观那心……如此随观那心。如此四种修习……以亲近之义的修习。以体验心的入息出息之防护之义的戒清净……以体验心的入息出息之缘,了知心的一境性、不散乱……了知而调和诸根。因此说——「以及通达平等」。
§177
Kathaṃ ‘‘abhippamodayaṃ cittaṃ assasissāmī’’ti, ‘‘abhippamodayaṃ cittaṃ passasissāmī’’ti sikkhati? Katamo cittassa abhippamodo? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. Cittassa dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa…pe… cittapaṭisaṃvedī assāsavasena… cittapaṭisaṃvedī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ cittassa abhippamodo. Abhippamodayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti.
如何「我将令心喜悦而入息」,「我将令心喜悦而出息」学习?什么是心的喜悦?以长入息之缘,了知心的一境性、不散乱时,生起心的喜悦。凡是心的欢喜、极喜、笑、大笑、欣悦、欢欣、满意。以心的长入息出息之缘,了知心的一境性、不散乱时,生起心的喜悦。凡是心的欢喜、极喜、笑、大笑、欣悦、欢欣、满意……以体验心的入息之缘……以体验心的出息之缘,了知心的一境性、不散乱时,生起心的喜悦。凡是心的欢喜、极喜、笑、大笑、欣悦、欢欣、满意——这是心的喜悦。以令心喜悦的入息出息之缘,识、心是现起,念是随观,是智。心是现起,非念;念既是现起也是念。以那念、以那智随观那心。因此说——「于心随观心须跋之修习」。
Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassatīti. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Abhippamodayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… abhippamodayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
随观,如何随观那心……如此随观那心。如此四种修习……以亲近之义的修习。以令心喜悦的入息出息之防护之义的戒清净……以令心喜悦的入息出息之缘,了知心的一境性、不散乱……了知而调和诸根。因此说——「以及通达平等」。
§178
Kathaṃ ‘‘samādahaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘samādahaṃ cittaṃ passasissāmī’’ti sikkhati? Katamo samādhi ? Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. Dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… samādahaṃ cittaṃ assāsavasena…pe… samādahaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi – ayaṃ samādhi. Samādahaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti.
如何「我将令心得定而入息」学,「我将令心得定而出息」学?什么是定?以长入息为缘,心的一境性、不散乱是定,即心的住立、确立、不动、不散、不乱、不散乱的心性、止、定根、定力、正定。以长出息为缘,心的一境性、不散乱是定……(中略)……以令心得定的入息为缘……(中略)……以令心得定的出息为缘,心的一境性、不散乱是定。即心的住立、确立、不动、不散、不乱、不散乱的心性、止、定根、定力、正定——这是定。以令心得定的入息出息为缘,识是心,现起是念,随观是智。心是现起,不是念;念既是现起也是念。以那念、以那智随观那心。因此说——「心须跋的修习」。
Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Samādahaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… samādahaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
「随观」——如何随观那心……(中略)……如此随观那心。这是四种修习……(中略)……以习行之义是修习。以令心得定的入息出息之律仪之义是戒清净……(中略)……以令心得定的入息出息为缘,了知心的一境性、不散乱者……(中略)……了知者调和诸根。因此说——「也通达平等」。
§179
Kathaṃ ‘‘vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘vimocayaṃ cittaṃ passasissāmī’’ti sikkhati? ‘‘Rāgato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘rāgato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. ‘‘Dosato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘dosato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. ‘‘Mohato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati…pe… mānato vimocayaṃ cittaṃ… diṭṭhiyā vimocayaṃ cittaṃ… vicikicchāya vimocayaṃ cittaṃ… thinato vimocayaṃ cittaṃ… uddhaccato vimocayaṃ cittaṃ… ahirikato vimocayaṃ cittaṃ… ‘‘anottappato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘anottappato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. Vimocayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati…pe….
如何「我将令心解脱而入息」学,「我将令心解脱而出息」学?「我将令心从贪解脱而入息」学,「我将令心从贪解脱而出息」学。「我将令心从嗔解脱而入息」学,「我将令心从嗔解脱而出息」学。「我将令心从痴解脱而入息」学……(中略)……令心从慢解脱……令心从见解脱……令心从疑解脱……令心从昏沉解脱……令心从掉举解脱……令心从无惭解脱……「我将令心从无愧解脱而入息」学,「我将令心从无愧解脱而出息」学。以令心解脱的入息出息为缘,识是心,现起是念……(中略)……
ti kathaṃ taṃ cittaṃ …pe… evaṃ taṃ cittaṃ . ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Vimocayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… vimocayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato …pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
「这」——如何那心……(中略)……如此那心。这是四种修习……(中略)……以习行之义是修习。以令心解脱的入息出息之律仪之义是戒清净……(中略)……以令心解脱的入息出息为缘,了知心的一境性、不散乱者……(中略)……了知者调和诸根。因此说——「也通达平等」。
Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni citte cittānupassanāya.
八种随观智与八种现起随念,四种经的事项,在心须跋中。
Catutthacatukkaniddeso第四四法分别
§180
Kathaṃ ‘‘aniccānupassī assasissāmī’’ti sikkhati, ‘‘aniccānupassī passasissāmī’’ti sikkhati? nti kiṃ aniccaṃ? Pañcakkhandhā aniccā. Kenaṭṭhena aniccā? Uppādavayaṭṭhena aniccā. Pañcannaṃ khandhānaṃ udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Pañcannaṃ khandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passati, vayaṃ passanto pañcavīsati lakkhaṇāni passati. Pañcannaṃ khandhānaṃ udayabbayaṃ passanto imāni paññāsa lakkhaṇāni passati.
如何「我将随观无常而入息」学,「我将随观无常而出息」学?什么是无常?五蕴是无常。以什么义是无常?以生灭之义是无常。见五蕴之生者,见多少相?见灭者,见多少相?见生灭者,见多少相?见五蕴之生者,见二十五相;见灭者,见二十五相。见五蕴之生灭者,见这五十相。
‘‘Rūpe aniccānupassī assasissāmī’’ti sikkhati, ‘‘rūpe aniccānupassī passasissāmī’’ti sikkhati. ‘‘Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe aniccānupassī passasissāmī’’ti sikkhati. Aniccānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti.
「我将随观色之无常而入息」学,「我将随观色之无常而出息」学。「于受……(中略)……于想……于诸行……于识……于眼……(中略)……我将随观老死之无常而入息」学,「我将随观老死之无常而出息」学。以随观无常的入息出息为缘,诸法是现起,念是随观,智。诸法是现起,不是念;念既是现起也是念。以那念、以那智随观那些法。因此说——「法须跋的修习」。
Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Aniccānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… aniccānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
「随观」——如何随观那些法……(中略)……如此随观那些法。这是四种修习……(中略)……以习行之义是修习。以随观无常的入息出息之律仪之义是戒清净……(中略)……以随观无常的入息出息为缘,了知心的一境性、不散乱者……(中略)……了知者调和诸根。因此说——「也通达平等」。
Kathaṃ ‘‘virāgānupassī assasissāmī’’ti sikkhati, ‘‘virāgānupassī passasissāmī’’ti sikkhati? Rūpe ādīnavaṃ disvā rūpavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Rūpe virāgānupassī assasissāmī’’ti sikkhati, ‘‘rūpe virāgānupassī passasissāmī’’ti sikkhati. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe ādīnavaṃ disvā jarāmaraṇavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe virāgānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe virāgānupassī passasissāmī’’ti sikkhati. Virāgānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti.
如何「我将随观离贪而入息」学习,「我将随观离贪而出息」学习?见色之过患后,对色之离贪生起欲,以信胜解,其心善安住。「我将随观色之离贪而入息」学习,「我将随观色之离贪而出息」学习。于受……于想……于诸行……于识……于眼……见老死之过患后,对老死之离贪生起欲,以信胜解,其心善安住。「我将随观老死之离贪而入息」学习,「我将随观老死之离贪而出息」学习。以随观离贪之入息出息,诸法为现起,念为随观,为智。诸法为现起,非念;念既是现起也是念。以彼念、以彼智随观彼诸法。因此说——「法须跋之修习」。
ti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Virāgānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… virāgānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
如何随观彼诸法……如此随观彼诸法。如此四种修习……以习行之义为修习。以随观离贪之入息出息,以防护之义为戒清净……以随观离贪之入息出息,了知心之一境性、不散乱……了知而调和诸根。因此说——「以等持而通达」。
Kathaṃ ‘‘nirodhānupassī assasissāmī’’ti sikkhati, ‘‘nirodhānupassī passasissāmī’’ti sikkhati? Rūpe ādīnavaṃ disvā rūpanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Rūpe assasissāmī’’ti sikkhati, ‘‘rūpe nirodhānupassī passasissāmī’’ti sikkhati. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe ādīnavaṃ disvā jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe nirodhānupassī passasissāmī’’ti sikkhati.
如何「我将随观灭而入息」学习,「我将随观灭而出息」学习?见色之过患后,对色之灭生起欲,以信胜解,其心善安住。「我将于色而入息」学习,「我将随观色之灭而出息」学习。于受……于想……于诸行……于识……于眼……见老死之过患后,对老死之灭生起欲,以信胜解,其心善安住。「我将随观老死之灭而入息」学习,「我将随观老死之灭而出息」学习。
§181
Katihākārehi avijjāya ādīnavo hoti? Katihākārehi avijjā nirujjhati? Pañcahākārehi avijjāya ādīnavo hoti. Aṭṭhahākārehi avijjā nirujjhati.
以几种行相无明有过患?以几种行相无明灭?以五种行相无明有过患。以八种行相无明灭。
Katamehi pañcahākārehi avijjāya ādīnavo hoti? Aniccaṭṭhena avijjāya ādīnavo hoti, dukkhaṭṭhena avijjāya ādīnavo hoti, anattaṭṭhena avijjāya ādīnavo hoti, santāpaṭṭhena avijjāya ādīnavo hoti, vipariṇāmaṭṭhena avijjāya ādīnavo hoti – imehi pañcahākārehi avijjāya ādīnavo hoti.
以何等五种行相无明有过患?以无常之义无明有过患,以苦之义无明有过患,以无我之义无明有过患,以热恼之义无明有过患,以变易之义无明有过患——以此等五种行相无明有过患。
Katamehi aṭṭhahākārehi avijjā nirujjhati? Nidānanirodhena avijjā nirujjhati, samudayanirodhena avijjā nirujjhati, jātinirodhena avijjā nirujjhati, pabhavanirodhena avijjā nirujjhati, hetunirodhena avijjā nirujjhati, paccayanirodhena avijjā nirujjhati, ñāṇuppādena avijjā nirujjhati, nirodhupaṭṭhānena avijjā nirujjhati – imehi aṭṭhahākārehi avijjā nirujjhati. Imehi pañcahākārehi avijjāya ādīnavaṃ disvā – imehi aṭṭhahākārehi avijjānirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Avijjāya nirodhānupassī assasissāmī’’ti sikkhati, ‘‘avijjāya nirodhānupassī passasissāmī’’ti sikkhati.
以何等八种行相无明灭?以因灭无明灭,以集灭无明灭,以生灭无明灭,以源灭无明灭,以根灭无明灭,以缘灭无明灭,以智生起无明灭,以灭之现起无明灭——以此等八种行相无明灭。以此等五种行相见无明之过患——以此等八种行相对无明之灭生起欲,以信胜解,其心善安住。「我将随观无明之灭而入息」学习,「我将随观无明之灭而出息」学习。
Katihākārehi saṅkhāresu ādīnavo hoti, katihākārehi saṅkhārā nirujjhanti…pe… katihākārehi viññāṇe ādīnavo hoti, katihākārehi viññāṇaṃ nirujjhati… katihākārehi nāmarūpe ādīnavo hoti, katihākārehi nāmarūpaṃ nirujjhati… katihākārehi saḷāyatane ādīnavo hoti, katihākārehi saḷāyatanaṃ nirujjhati… katihākārehi phasse ādīnavo hoti, katihākārehi phasso nirujjhati… katihākārehi vedanāya ādīnavo hoti, katihākārehi vedanā nirujjhati… katihākārehi taṇhāya ādīnavo hoti, katihākārehi taṇhā nirujjhati… katihākārehi upādāne ādīnavo hoti, katihākārehi upādānaṃ nirujjhati… katihākārehi bhave ādīnavo hoti, katihākārehi bhavo nirujjhati… katihākārehi jātiyā ādīnavo hoti, katihākārehi jāti nirujjhati… katihākārehi jarāmaraṇe ādīnavo hoti, katihākārehi jarāmaraṇaṃ nirujjhati? Pañcahākārehi jarāmaraṇe ādīnavo hoti, aṭṭhahākārehi jarāmaraṇaṃ nirujjhati.
以几种行相诸行有过患,以几种行相诸行灭……以几种行相识有过患,以几种行相识灭……以几种行相名色有过患,以几种行相名色灭……以几种行相六处有过患,以几种行相六处灭……以几种行相触有过患,以几种行相触灭……以几种行相受有过患,以几种行相受灭……以几种行相渴爱有过患,以几种行相渴爱灭……以几种行相取有过患,以几种行相取灭……以几种行相有有过患,以几种行相有灭……以几种行相生有过患,以几种行相生灭……以几种行相老死有过患,以几种行相老死灭?以五种行相老死有过患,以八种行相老死灭。
Katamehi pañcahākārehi jarāmaraṇe ādīnavo hoti? Aniccaṭṭhena jarāmaraṇe ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena…pe… santāpaṭṭhena…pe… vipariṇāmaṭṭhena jarāmaraṇe ādīnavo hoti – imehi pañcahākārehi jarāmaraṇe ādīnavo hoti.
以何等五种行相老死有过患?以无常之义老死有过患,以苦之义……以无我之义……以热恼之义……以变易之义老死有过患——以此等五种行相老死有过患。
Katamehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati? Nidānanirodhena jarāmaraṇaṃ nirujjhati, samudayanirodhena…pe… jātinirodhena…pe… pabhavanirodhena … hetunirodhena… paccayanirodhena… ñāṇuppādena…pe… nirodhupaṭṭhānena jarāmaraṇaṃ nirujjhati – imehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati. Imehi pañcahākārehi jarāmaraṇe ādīnavaṃ disvā imehi aṭṭhahākārehi jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe nirodhānupassī passasissāmī’’ti sikkhati. Nirodhānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti.
以何八种方式老死灭?以因灭故老死灭,以集灭故……以生灭故……以生起灭故……以因灭故……以缘灭故……以智生起故……以灭现起故老死灭——以此八种方式老死灭。以此五种方式见老死之过患,以此八种方式对老死灭生起欲,信解增上,其心善安住。「我将随观老死灭而入息」,他如此学;「我将随观老死灭而出息」,他如此学。随观灭而入息出息之故,诸法是现起,念是随观,智。诸法是现起,非念;念既是现起亦是念。以彼念、以彼智随观彼诸法。因此说——「法须跋之修习」。
ti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Nirodhānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… nirodhānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
如何随观彼诸法?……如此随观彼诸法。此四种修习……以习行之义为修习。随观灭而入息出息,以防护之义为戒清净……随观灭而入息出息之故,了知心之一境性、不散乱……了知而调御诸根。因此说——「通达能力」。
§182
Kathaṃ ‘‘paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘paṭinissaggānupassī passasissāmī’’ti sikkhati? ti dve paṭinissaggā – pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Rūpaṃ pariccajatīti – pariccāgapaṭinissaggo. Rūpanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. ‘‘Rūpe paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘rūpe paṭinissaggānupassī passasissāmī’’ti sikkhati. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ pariccajatīti – pariccāgapaṭinissaggo. Jarāmaraṇanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. ‘‘Jarāmaraṇe paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe paṭinissaggānupassī passasissāmī’’ti sikkhati. Paṭinissaggānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti.
如何「我将随观舍遣而入息」,他如此学;「我将随观舍遣而出息」,他如此学?此有二种舍遣——舍离舍遣与跃入舍遣。舍离色,此为舍离舍遣。心跃入于色灭之涅槃,此为跃入舍遣。「我将随观色之舍遣而入息」,他如此学;「我将随观色之舍遣而出息」,他如此学。受……想……行……识……眼……舍离老死,此为舍离舍遣。心跃入于老死灭之涅槃,此为跃入舍遣。「我将随观老死之舍遣而入息」,他如此学;「我将随观老死之舍遣而出息」,他如此学。随观舍遣而入息出息之故,诸法是现起,念是随观,智。诸法是现起,非念;念既是现起亦是念。以彼念、以彼智随观彼诸法。因此说——「法须跋之修习」。
ti kathaṃ te dhamme anupassati? Aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ te dhamme anupassati. ti catasso bhāvanā. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā…pe… āsevanaṭṭhena bhāvanā. Paṭinissaggānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā – imā tisso sikkhāyo āvajjanto sikkhati jānanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati.
如何随观彼诸法?随观为无常,非为常……舍遣,非执取。随观为无常而舍断常想……舍遣而舍断执取。如此随观彼诸法。此四种修习。于此,以已生诸法之不超越之义为修习……以习行之义为修习。随观舍遣而入息出息,以防护之义为戒清净,以不散乱之义为心清净,以见之义为见清净。于此,凡防护之义者,此为增上戒学;于此,凡不散乱之义者,此为增上心学;于此,凡见之义者,此为增上慧学——作意此三学而学,了知而学……作证应作证者而学。
Paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti …pe… paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti gocarañca pajānāti samatthañca paṭivijjhati; balāni samodhāneti… bojjhaṅge samodhāneti… maggaṃ samodhāneti… dhamme samodhāneti gocarañca pajānāti samatthañca paṭivijjhati.
随观舍遣而入息出息之故,了知心之一境性、不散乱,已知之受生起,已知而住立,已知而灭去……随观舍遣而入息出息之故,了知心之一境性、不散乱而调御诸根,了知行境与通达能力;调御诸力……调御诸觉支……调御道……调御诸法,了知行境与通达能力。
ti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.
如何调御诸根?以胜解之义调御信根……因此说——「通达能力」。
Aṭṭha anupassane ñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni dhammesu dhammānupassanāya. Imāni bāttiṃsa satokārissa ñāṇāni.
八种随观之智与八种现起之念,四种经文之事为法须跋。此三十二智为具念者之智。
Satokāriñāṇaniddeso pañcamo. · 有行智分别 第五
6. Ñāṇarāsichakkaniddeso6. 智聚六法分别
§183
Katamāni catuvīsati samādhivasena ñāṇāni? Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… vimocayaṃ cittaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, vimocayaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. Imāni catuvīsati samādhivasena ñāṇāni.
何为二十四种依定之智?依长入息之故,心之一境性、不散乱为定;依长出息之故,心之一境性、不散乱为定……依令心解脱而入息之故,心之一境性、不散乱为定;依令心解脱而出息之故,心之一境性、不散乱为定。此二十四种为依定之智。
Katamāni dvesattati vipassanāvasena ñāṇāni? Dīghaṃ assāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā, dīghaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā…pe… vimocayaṃ cittaṃ assāsaṃ, vimocayaṃ cittaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Imāni dvesattati vipassanāvasena ñāṇāni.
什么是以观方式的七十二智?长入息从无常随观之义的观,从苦随观之义的观,从无我随观之义的观,长出息从无常随观之义的观,从苦随观之义的观,从无我随观之义的观……(中略)……令心解脱的入息,令心解脱的出息从无常随观之义的观,从苦随观之义的观,从无我随观之义的观。这些是以观方式的七十二智。
Katamāni aṭṭha nibbidāñāṇāni? Aniccānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, aniccānupassī passāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ…pe… paṭinissaggānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, paṭinissaggānupassī passāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ. Imāni aṭṭha nibbidāñāṇāni.
什么是八厌离智?随观无常者入息如实知见——厌离智,随观无常者出息如实知见——厌离智……(中略)……随观舍遣者入息如实知见——厌离智,随观舍遣者出息如实知见——厌离智。这些是八厌离智。
Katamāni aṭṭha nibbidānulome ñāṇāni? Aniccānupassī assāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ, aniccānupassī passāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ…pe… paṭinissaggānupassī assāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ, paṭinissaggānupassī passāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ – imāni aṭṭha nibbidānulome ñāṇāni.
什么是八随顺厌离智?随观无常者入息于怖畏现起的慧是随顺厌离智,随观无常者出息于怖畏现起的慧是随顺厌离智……(中略)……随观舍遣者入息于怖畏现起的慧是随顺厌离智,随观舍遣者出息于怖畏现起的慧是随顺厌离智——这些是八随顺厌离智。
Katamāni aṭṭha nibbidāpaṭippassaddhiñāṇāni? Aniccānupassī assāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ, aniccānupassī passāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ…pe… paṭinissaggānupassī assāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ, paṭinissaggānupassī passāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ – imāni aṭṭha nibbidāpaṭippassaddhiñāṇāni.
什么是八厌离轻安智?随观无常者入息以省察而住立的慧是厌离轻安智,随观无常者出息以省察而住立的慧是厌离轻安智……(中略)……随观舍遣者入息以省察而住立的慧是厌离轻安智,随观舍遣者出息以省察而住立的慧是厌离轻安智——这些是八厌离轻安智。
Katamāni ekavīsati vimuttisukhe ñāṇāni? Sotāpattimaggena sakkāyadiṭṭhiyā pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, vicikicchāya pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, sīlabbataparāmāsassa…pe… diṭṭhānusayassa, vicikicchānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, sakadāgāmimaggena oḷārikassa, kāmarāgasaññojanassa…pe… paṭighasaññojanassa, oḷārikassa kāmarāgānusayassa, paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, anāgāmimaggena anusahagatassa kāmarāgasaññojanassa…pe… paṭighasaññojanassa, anusahagatassa kāmarāgānusayassa, paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, arahattamaggena, rūparāgassa…pe… arūparāgassa, mānassa, uddhaccassa, avijjāya, mānānusayassa, bhavarāgānusayassa, avijjānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ. Imāni ekavīsati vimuttisukhe ñāṇāni. Soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samadhikāni imāni dve ñāṇasatāni uppajjanti.
什么是二十一解脱乐智?以入流道由于有身见的已断、已根除而生起解脱乐智,由于疑的已断、已根除而生起解脱乐智,由于戒禁取……(中略)……由于见随眠、疑随眠的已断、已根除而生起解脱乐智,以一来道由于粗的欲贪结……(中略)……嗔恚结,粗的欲贪随眠、嗔恚随眠的已断、已根除而生起解脱乐智,以不来道由于随伴的欲贪结……(中略)……嗔恚结,随伴的欲贪随眠、嗔恚随眠的已断、已根除而生起解脱乐智,以阿拉汉道由于色贪……(中略)……无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠的已断、已根除而生起解脱乐智。这些是二十一解脱乐智。修习十六事入出息念定者,这些超过二百智生起。
Ñāṇarāsichakkaniddeso chaṭṭho. · 智聚六法分别 第六
Ānāpānassatikathā niṭṭhitā. · 入出息念论完
4. Indriyakathā
4. 根之论
1. Paṭhamasuttantaniddeso1. 第一经分别
§184
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。于此,世尊称呼诸比库:「诸比库。」「尊者。」彼诸比库回答世尊。世尊如此说:
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni’’ .
「诸比库,有这五根。哪五种?信根、精进根、念根、定根、慧根——诸比库,这些是五根。」
§185
Imāni pañcindriyāni katihākārehi visujjhanti? Imāni pañcindriyāni pannarasahi ākārehi visujjhanti. Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato – imehi tīhākārehi saddhindriyaṃ visujjhati. Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato – imehi tīhākārehi vīriyindriyaṃ visujjhati. Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato – imehi tīhākārehi satindriyaṃ visujjhati. Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato – imehi tīhākārehi samādhindriyaṃ visujjhati. Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato – imehi tīhākārehi paññindriyaṃ visujjhati. Iti ime pañca puggale parivajjayato , pañca puggale sevato bhajato payirupāsato, pañca suttantakkhandhe paccavekkhato – imehi pannarasahi ākārehi imāni pañcindriyāni visujjhanti.
这五根以多少行相清净?这五根以十五行相清净。避开无信的人,亲近、结交、接近有信的人,省察能生净信的经,以这三行相信根清净。避开懈怠的人,亲近、结交、接近精进的人,省察正勤,以这三行相精进根清净。避开失念的人,亲近、结交、接近具念的人,省察须跋,以这三行相念根清净。避开不得定的人,亲近、结交、接近得定的人,省察禅那与解脱,以这三行相定根清净。避开劣慧的人,亲近、结交、接近有慧的人,省察甚深智行,以这三行相慧根清净。如此,避开这五种人,亲近、结交、接近这五种人,省察这五经蕴,以这十五行相这五根清净。
Katihākārehi pañcindriyāni bhāviyanti, katihākārehi pañcannaṃ indriyānaṃ bhāvanā hoti? Dasahākārehi pañcindriyāni bhāviyanti, dasahākārehi pañcannaṃ indriyānaṃ bhāvanā hoti. Assaddhiyaṃ pajahanto saddhindriyaṃ bhāveti, saddhindriyaṃ bhāvento assaddhiyaṃ pajahati; kosajjaṃ pajahanto vīriyindriyaṃ bhāveti, vīriyindriyaṃ bhāvento kosajjaṃ pajahati; pamādaṃ pajahanto satindriyaṃ bhāveti, satindriyaṃ bhāvento pamādaṃ pajahati; uddhaccaṃ pajahanto samādhindriyaṃ bhāveti, samādhindriyaṃ bhāvento uddhaccaṃ pajahati; avijjaṃ pajahanto paññindriyaṃ bhāveti, paññindriyaṃ bhāvento avijjaṃ pajahati. Imehi dasahākārehi pañcindriyāni bhāviyanti, imehi dasahākārehi pañcannaṃ indriyānaṃ bhāvanā hoti.
以多少行相修习五根,以多少行相有五根的修习?以十行相修习五根,以十行相有五根的修习。舍断无信而修习信根,修习信根而舍断无信;舍断懈怠而修习精进根,修习精进根而舍断懈怠;舍断放逸而修习念根,修习念根而舍断放逸;舍断掉举而修习定根,修习定根而舍断掉举;舍断无明而修习慧根,修习慧根而舍断无明。以这十行相修习五根,以这十行相有五根的修习。
Katihākārehi pañcindriyāni bhāvitāni honti subhāvitāni? Dasahākārehi pañcindriyāni bhāvitāni honti subhāvitāni. Assaddhiyassa pahīnattā suppahīnattā saddhindriyaṃ bhāvitaṃ hoti subhāvitaṃ; saddhindriyassa bhāvitattā subhāvitattā assaddhiyaṃ pahīnaṃ hoti suppahīnaṃ. Kosajjassa pahīnattā suppahīnattā vīriyindriyaṃ bhāvitaṃ hoti subhāvitaṃ; vīriyindriyassa bhāvitattā subhāvitattā kosajjaṃ pahīnaṃ hoti suppahīnaṃ. Pamādassa pahīnattā suppahīnattā satindriyaṃ bhāvitaṃ hoti subhāvitaṃ; satindriyassa bhāvitattā subhāvitattā pamādo pahīno hoti suppahīno. Uddhaccassa pahīnattā suppahīnattā samādhindriyaṃ bhāvitaṃ hoti subhāvitaṃ; samādhindriyassa bhāvitattā subhāvitattā uddhaccaṃ pahīnaṃ hoti suppahīnaṃ. Avijjāya pahīnattā paññindriyaṃ bhāvitaṃ hoti subhāvitaṃ; paññindriyassa bhāvitattā subhāvitattā avijjā pahīnā hoti suppahīnā. Imehi dasahākārehi pañcindriyāni bhāvitāni honti subhāvitāni.
以多少行相五根已修习、善修习?以十行相五根已修习、善修习。因无信已断、善断,信根已修习、善修习;因信根已修习、善修习,无信已断、善断。因懈怠已断、善断,精进根已修习、善修习;因精进根已修习、善修习,懈怠已断、善断。因放逸已断、善断,念根已修习、善修习;因念根已修习、善修习,放逸已断、善断。因掉举已断、善断,定根已修习、善修习;因定根已修习、善修习,掉举已断、善断。因无明已断、善断,慧根已修习、善修习;因慧根已修习、善修习,无明已断、善断。以这十行相五根已修习、善修习。
§186
Katihākārehi pañcindriyāni bhāviyanti, katihākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca? Catūhākārehi pañcindriyāni bhāviyanti catūhākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Sotāpattimaggakkhaṇe pañcindriyāni bhāviyanti; sotāpattiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Sakadāgāmimaggakkhaṇe pañcindriyāni bhāviyanti; sakadāgāmiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Anāgāmimaggakkhaṇe pañcindriyāni bhāviyanti; anāgāmiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Arahattamaggakkhaṇe pañcindriyāni bhāviyanti; arahattaphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Iti catasso maggavisuddhiyo, catasso phalavisuddhiyo, catasso samucchedavisuddhiyo, catasso paṭippassaddhivisuddhiyo. Imehi catūhākārehi pañcindriyāni bhāviyanti; imehi catūhākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca.
以多少行相修习五根,以多少行相五根已修习、善修习、寂止、善寂止?以四行相修习五根,以四行相五根已修习、善修习、寂止、善寂止。在入流道刹那修习五根;在入流果刹那五根已修习、善修习、寂止、善寂止。在一来道刹那修习五根;在一来果刹那五根已修习、善修习、寂止、善寂止。在不来道刹那修习五根;在不来果刹那五根已修习、善修习、寂止、善寂止。在阿拉汉道刹那修习五根;在阿拉汉果刹那五根已修习、善修习、寂止、善寂止。如此,四道清净,四果清净,四断清净,四寂止清净。以这四行相修习五根;以这四行相五根已修习、善修习、寂止、善寂止。
Katinaṃ puggalānaṃ indriyabhāvanā; kati puggalā bhāvitindriyā? Aṭṭhannaṃ puggalānaṃ indriyabhāvanā; tayo puggalā bhāvitindriyā. Katamesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā? Sattannañca sekkhānaṃ, puthujjanakalyāṇakassa ca – imesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā. Katame tayo puggalā bhāvitindriyā? Savanena buddho tathāgatassa sāvako khīṇāsavo bhāvitindriyo, sayaṃ bhūtaṭṭhena paccekasambuddho bhāvitindriyo, appameyyaṭṭhena tathāgato arahaṃ sammāsambuddho bhāvitindriyo – ime tayo puggalā bhāvitindriyā. Iti imesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā; ime tayo puggalā bhāvitindriyā.
多少人有根的修习;多少人是已修习根者?八种人有根的修习;三种人是已修习根者。哪八种人有根的修习?七有学与善凡夫,这八种人有根的修习。哪三种人是已修习根者?以听闻之义,如来的声闻弟子漏尽者是已修习根者;以自觉之义,辟支佛是已修习根者;以无量之义,如来、阿拉汉、正等正觉者是已修习根者,这三种人是已修习根者。如此,这八种人有根的修习;这三种人是已修习根者。
Suttantaniddeso paṭhamo. · 经分别 第一
2. Dutiyasuttantaniddeso2. 第二经分别
§187
Sāvatthinidānaṃ. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ , paññindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā, brāhmaṇesu vā brāhmaṇasammatā; na ca panete āyasmantā sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci bhikkhave samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā, brāhmaṇesu vā brāhmaṇasammatā; te ca panāyasmantā sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti.
沙瓦提因缘。「诸比库,有这五根。哪五种?信根、精进根、念根、定根、慧根。诸比库,凡任何沙门或婆罗门不如实了知这五根的集、灭、味、患、离,诸比库,我不认为他们是沙门中的沙门,婆罗门中的婆罗门;那些具寿也不在现法中以自己的证智作证、具足而住于沙门义或婆罗门义。诸比库,凡任何沙门或婆罗门如实了知这五根的集、灭、味、患、离,诸比库,我认为他们是沙门中的沙门,婆罗门中的婆罗门;那些具寿在现法中以自己的证智作证、具足而住于沙门义与婆罗门义。」
§188
Katihākārehi pañcannaṃ indriyānaṃ samudayo hoti; katihākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; katihākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ assādo hoti, katihākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; katihākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; katihākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti?
以多少行相有五根的集;以多少行相了知五根的集?以多少行相有五根的灭;以多少行相了知五根的灭?以多少行相有五根的味;以多少行相了知五根的味?以多少行相有五根的患;以多少行相了知五根的患?以多少行相有五根的离;以多少行相了知五根的离?
Cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti; cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti. Cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti. Pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti. Pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti. Asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti.
以四十行相有五根的集;以四十行相了知五根的集。以四十行相有五根的灭;以四十行相了知五根的灭。以二十五行相有五根的味;以二十五行相了知五根的味。以二十五行相有五根的患;以二十五行相了知五根的患。以八十行相有五根的离;以八十行相了知五根的离。
Katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti; katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti? Adhimokkhatthāya āvajjanāya samudayo saddhindriyassa samudayo hoti, adhimokkhavasena chandassa samudayo saddhindriyassa samudayo hoti, adhimokkhavasena manasikārassa samudayo saddhindriyassa samudayo hoti, saddhindriyassa vasena ekattupaṭṭhānaṃ saddhindriyassa samudayo hoti; paggahatthāya āvajjanāya samudayo vīriyindriyassa samudayo hoti, paggahavasena chandassa samudayo vīriyindriyassa samudayo hoti, paggahavasena manasikārassa samudayo vīriyindriyassa samudayo hoti, vīriyindriyassa vasena ekattupaṭṭhānaṃ vīriyindriyassa samudayo hoti; upaṭṭhānatthāya āvajjanāya samudayo satindriyassa samudayo hoti, upaṭṭhānavasena chandassa samudayo satindriyassa samudayo hoti, upaṭṭhānavasena manasikārassa samudayo satindriyassa samudayo hoti, satindriyassa vasena ekattupaṭṭhānaṃ satindriyassa samudayo hoti; avikkhepatthāya āvajjanāya samudayo samādhindriyassa samudayo hoti, avikkhepavasena chandassa samudayo samādhindriyassa samudayo hoti, avikkhepavasena manasikārassa samudayo samādhindriyassa samudayo hoti, samādhindriyassa vasena ekattupaṭṭhānaṃ samādhindriyassa samudayo hoti; dassanatthāya āvajjanāya samudayo paññindriyassa samudayo hoti, dassanavasena chandassa samudayo paññindriyassa samudayo hoti, dassanavasena manasikārassa samudayo paññindriyassa samudayo hoti, paññindriyassa vasena ekattupaṭṭhānaṃ paññindriyassa samudayo hoti. Adhimokkhatthāya āvajjanāya samudayo saddhindriyassa samudayo hoti, paggahatthāya āvajjanāya samudayo vīriyindriyassa samudayo hoti, upaṭṭhānatthāya āvajjanāya samudayo satindriyassa samudayo hoti, avikkhepatthāya āvajjanāya samudayo samādhindriyassa samudayo hoti, dassanatthāya āvajjanāya samudayo paññindriyassa samudayo hoti. Adhimokkhavasena chandassa samudayo saddhindriyassa samudayo hoti, paggahavasena chandassa samudayo vīriyindriyassa samudayo hoti, upaṭṭhānavasena chandassa samudayo satindriyassa samudayo hoti, avikkhepavasena chandassa samudayo samādhindriyassa samudayo hoti, dassanavasena chandassa samudayo paññindriyassa samudayo hoti. Adhimokkhavasena manasikārassa samudayo saddhindriyassa samudayo hoti, paggahavasena manasikārassa samudayo vīriyindriyassa samudayo hoti, upaṭṭhānavasena manasikārassa samudayo satindriyassa samudayo hoti, avikkhepavasena manasikārassa samudayo samādhindriyassa samudayo hoti, dassanavasena manasikārassa samudayo paññindriyassa samudayo hoti. Saddhindriyassa vasena ekattupaṭṭhānaṃ saddhindriyassa samudayo hoti vīriyindriyassa vasena ekattupaṭṭhānaṃ vīriyindriyassa samudayo hoti, satindriyassa vasena ekattupaṭṭhānaṃ satindriyassa samudayo hoti, samādhindriyassa vasena ekattupaṭṭhānaṃ samādhindriyassa samudayo hoti , paññindriyassa vasena ekattupaṭṭhānaṃ paññindriyassa samudayo hoti.
以哪四十种行相有五根的集起;以哪四十种行相了知五根的集起?为了胜解之义的作意的集起是信根的集起,以胜解之力的欲的集起是信根的集起,以胜解之力的如理作意的集起是信根的集起,以信根之力的一性现起是信根的集起;为了策励之义的作意的集起是精进根的集起,以策励之力的欲的集起是精进根的集起,以策励之力的如理作意的集起是精进根的集起,以精进根之力的一性现起是精进根的集起;为了现起之义的作意的集起是念根的集起,以现起之力的欲的集起是念根的集起,以现起之力的如理作意的集起是念根的集起,以念根之力的一性现起是念根的集起;为了不散乱之义的作意的集起是定根的集起,以不散乱之力的欲的集起是定根的集起,以不散乱之力的如理作意的集起是定根的集起,以定根之力的一性现起是定根的集起;为了见之义的作意的集起是慧根的集起,以见之力的欲的集起是慧根的集起,以见之力的如理作意的集起是慧根的集起,以慧根之力的一性现起是慧根的集起。为了胜解之义的作意的集起是信根的集起,为了策励之义的作意的集起是精进根的集起,为了现起之义的作意的集起是念根的集起,为了不散乱之义的作意的集起是定根的集起,为了见之义的作意的集起是慧根的集起。以胜解之力的欲的集起是信根的集起,以策励之力的欲的集起是精进根的集起,以现起之力的欲的集起是念根的集起,以不散乱之力的欲的集起是定根的集起,以见之力的欲的集起是慧根的集起。以胜解之力的如理作意的集起是信根的集起,以策励之力的如理作意的集起是精进根的集起,以现起之力的如理作意的集起是念根的集起,以不散乱之力的如理作意的集起是定根的集起,以见之力的如理作意的集起是慧根的集起。以信根之力的一性现起是信根的集起,以精进根之力的一性现起是精进根的集起,以念根之力的一性现起是念根的集起,以定根之力的一性现起是定根的集起,以慧根之力的一性现起是慧根的集起。
Imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti, imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti.
以这四十种行相有五根的集起,以这四十种行相了知五根的集起。
Katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti? Adhimokkhatthāya āvajjanāya atthaṅgamo saddhindriyassa atthaṅgamo hoti, adhimokkhavasena chandassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, adhimokkhavasena manasikārassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, saddhindriyassa vasena ekattaanupaṭṭhānaṃ saddhindriyassa vasena atthaṅgamo hoti; paggahatthāya āvajjanāya atthaṅgamo vīriyindriyassa atthaṅgamo hoti, paggahavasena chandassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, paggahavasena manasikārassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, vīriyindriyassa vasena ekattaanupaṭṭhānaṃ vīriyindriyassa atthaṅgamo hoti; upaṭṭhānatthāya āvajjanāya atthaṅgamo satindriyassa atthaṅgamo hoti, upaṭṭhānavasena chandassa atthaṅgamo satindriyassa atthaṅgamo hoti, upaṭṭhānavasena manasikārassa atthaṅgamo satindriyassa atthaṅgamo hoti, satindriyassa vasena ekattaanupaṭṭhānaṃ satindriyassa atthaṅgamo hoti; avikkhepatthāya āvajjanāya atthaṅgamo samādhindriyassa atthaṅgamo hoti, avikkhepavasena chandassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, avikkhepavasena manasikārassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, samādhindriyassa vasena ekattaanupaṭṭhānaṃ samādhindriyassa atthaṅgamo hoti; dassanatthāya āvajjanāya atthaṅgamo paññindriyassa atthaṅgamo hoti, dassanavasena chandassa atthaṅgamo paññindriyassa atthaṅgamo hoti, dassanavasena manasikārassa atthaṅgamo paññindriyassa atthaṅgamo hoti, paññindriyassa vasena ekattaanupaṭṭhānaṃ paññindriyassa atthaṅgamo hoti.
以哪四十种行相有五根的灭没;以哪四十种行相了知五根的灭没?为了胜解之义的作意的灭没是信根的灭没,以胜解之力的欲的灭没是信根的灭没,以胜解之力的如理作意的灭没是信根的灭没,以信根之力的一性不现起是信根的灭没;为了策励之义的作意的灭没是精进根的灭没,以策励之力的欲的灭没是精进根的灭没,以策励之力的如理作意的灭没是精进根的灭没,以精进根之力的一性不现起是精进根的灭没;为了现起之义的作意的灭没是念根的灭没,以现起之力的欲的灭没是念根的灭没,以现起之力的如理作意的灭没是念根的灭没,以念根之力的一性不现起是念根的灭没;为了不散乱之义的作意的灭没是定根的灭没,以不散乱之力的欲的灭没是定根的灭没,以不散乱之力的如理作意的灭没是定根的灭没,以定根之力的一性不现起是定根的灭没;为了见之义的作意的灭没是慧根的灭没,以见之力的欲的灭没是慧根的灭没,以见之力的如理作意的灭没是慧根的灭没,以慧根之力的一性不现起是慧根的灭没。
Adhimokkhatthāya āvajjanāya atthaṅgamo saddhindriyassa atthaṅgamo hoti, paggahatthāya āvajjanāya atthaṅgamo vīriyindriyassa atthaṅgamo hoti, upaṭṭhānatthāya āvajjanāya atthaṅgamo satindriyassa atthaṅgamo hoti, avikkhepatthāya āvajjanāya atthaṅgamo samādhindriyassa atthaṅgamo hoti, dassanatthāya āvajjanāya atthaṅgamo paññindriyassa atthaṅgamo hoti. Adhimokkhavasena chandassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, paggahavasena chandassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, upaṭṭhānavasena chandassa atthaṅgamo satindriyassa atthaṅgamo hoti, avikkhepavasena chandassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, dassanavasena chandassa atthaṅgamo paññindriyassa atthaṅgamo hoti. Adhimokkhavasena manasikārassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, paggahavasena manasikārassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, upaṭṭhānavasena manasikārassa atthaṅgamo satindriyassa atthaṅgamo hoti, avikkhepavasena manasikārassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, dassanavasena manasikārassa atthaṅgamo paññindriyassa atthaṅgamo hoti. Saddhindriyassa vasena ekattaanupaṭṭhānaṃ saddhindriyassa atthaṅgamo hoti, vīriyindriyassa vasena ekattaanupaṭṭhānaṃ vīriyindriyassa atthaṅgamo hoti, satindriyassa vasena ekattaanupaṭṭhānaṃ satindriyassa atthaṅgamo hoti, samādhindriyassa vasena ekattaanupaṭṭhānaṃ samādhindriyassa atthaṅgamo hoti, paññindriyassa vasena ekattaanupaṭṭhānaṃ paññindriyassa atthaṅgamo hoti.
为了胜解之义的作意的灭没是信根的灭没,为了策励之义的作意的灭没是精进根的灭没,为了现起之义的作意的灭没是念根的灭没,为了不散乱之义的作意的灭没是定根的灭没,为了见之义的作意的灭没是慧根的灭没。以胜解之力的欲的灭没是信根的灭没,以策励之力的欲的灭没是精进根的灭没,以现起之力的欲的灭没是念根的灭没,以不散乱之力的欲的灭没是定根的灭没,以见之力的欲的灭没是慧根的灭没。以胜解之力的如理作意的灭没是信根的灭没,以策励之力的如理作意的灭没是精进根的灭没,以现起之力的如理作意的灭没是念根的灭没,以不散乱之力的如理作意的灭没是定根的灭没,以见之力的如理作意的灭没是慧根的灭没。以信根之力的一性不现起是信根的灭没,以精进根之力的一性不现起是精进根的灭没,以念根之力的一性不现起是念根的灭没,以定根之力的一性不现起是定根的灭没,以慧根之力的一性不现起是慧根的灭没。
Imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti.
以这四十种行相有五根的灭没;以这四十种行相了知五根的灭没。
Ka. assādaniddeso甲、味分别
§189
Katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti? Assaddhiyassa anupaṭṭhānaṃ saddhindriyassa assādo hoti, assaddhiyapariḷāhassa anupaṭṭhānaṃ saddhindriyassa assādo hoti, adhimokkhacariyāya vesārajjaṃ saddhindriyassa assādo hoti, santo ca vihārādhigamo saddhindriyassa assādo hoti, yaṃ saddhindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ saddhindriyassa assādo.
以哪二十五种行相有五根的味;以哪二十五种行相了知五根的味?不信的不现起是信根的味,不信之热恼的不现起是信根的味,于胜解行的无畏是信根的味,寂静住的证得是信根的味,缘于信根而生起的乐与喜悦,这是信根的味。
Kosajjassa anupaṭṭhānaṃ vīriyindriyassa assādo hoti, kosajjapariḷāhassa anupaṭṭhānaṃ vīriyindriyassa assādo hoti, paggahacariyāya vesārajjaṃ vīriyindriyassa assādo hoti, santo ca vihārādhigamo vīriyindriyassa assādo hoti, yaṃ vīriyindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ vīriyindriyassa assādo.
懈怠的不现起是精进根的味,懈怠之热恼的不现起是精进根的味,于策励行的无畏是精进根的味,寂静住的证得是精进根的味,缘于精进根而生起的乐与喜悦,这是精进根的味。
Pamādassa anupaṭṭhānaṃ satindriyassa assādo hoti, pamādapariḷāhassa anupaṭṭhānaṃ satindriyassa assādo hoti, upaṭṭhānacariyāya vesārajjaṃ satindriyassa assādo hoti, santo ca vihārādhigamo satindriyassa assādo hoti, yaṃ satindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ satindriyassa assādo.
放逸的不现起是念根的味,放逸之热恼的不现起是念根的味,于现起行的无畏是念根的味,寂静住的证得是念根的味,缘于念根而生起的乐与喜悦,这是念根的味。
Uddhaccassa anupaṭṭhānaṃ samādhindriyassa assādo hoti, uddhaccapariḷāhassa anupaṭṭhānaṃ samādhindriyassa assādo hoti, avikkhepacariyāya vesārajjaṃ samādhindriyassa assādo hoti, santo ca vihārādhigamo samādhindriyassa assādo hoti, yaṃ samādhindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ samādhindriyassa assādo.
掉举的不现起是定根的味,掉举热恼的不现起是定根的味,于不散乱行的自信是定根的味,寂静住的证得是定根的味,缘于定根而生起的乐与喜悦,这是定根的味。
Avijjāya anupaṭṭhānaṃ paññindriyassa assādo hoti, avijjāpariḷāhassa anupaṭṭhānaṃ paññindriyassa assādo hoti, dassanacariyāya vesārajjaṃ paññindriyassa assādo hoti , santo ca vihārādhigamo paññindriyassa assādo hoti, yaṃ paññindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ paññindriyassa assādo.
无明的不现起是慧根的味,无明热恼的不现起是慧根的味,于见行的自信是慧根的味,寂静住的证得是慧根的味,缘于慧根而生起的乐与喜悦,这是慧根的味。
Imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti.
以这二十五种行相,是五根的味;以这二十五种行相,了知五根的味。
Kha. ādīnavaniddeso卡. 过患分别
§190
Katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti? Assaddhiyassa upaṭṭhānaṃ saddhindriyassa ādīnavo hoti, assaddhiyapariḷāhassa upaṭṭhānaṃ saddhindriyassa ādīnavo hoti, aniccaṭṭhena saddhindriyassa ādīnavo hoti, dukkhaṭṭhena saddhindriyassa ādīnavo hoti, anattaṭṭhena saddhindriyassa ādīnavo hoti.
以哪二十五种行相,是五根的患?以哪二十五种行相,了知五根的患?不信的现起是信根的患,不信热恼的现起是信根的患,以无常义是信根的患,以苦义是信根的患,以无我义是信根的患。
Kosajjassa upaṭṭhānaṃ vīriyindriyassa ādīnavo hoti, kosajjapariḷāhassa upaṭṭhānaṃ vīriyindriyassa ādīnavo hoti, aniccaṭṭhena vīriyindriyassa ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena vīriyindriyassa ādīnavo hoti.
懈怠的现起是精进根的患,懈怠热恼的现起是精进根的患,以无常义是精进根的患,以苦义……以无我义是精进根的患。
Pamādassa upaṭṭhānaṃ satindriyassa ādīnavo hoti, pamādapariḷāhassa upaṭṭhānaṃ satindriyassa ādīnavo hoti, aniccaṭṭhena satindriyassa ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena satindriyassa ādīnavo hoti.
放逸的现起是念根的患,放逸热恼的现起是念根的患,以无常义是念根的患,以苦义……以无我义是念根的患。
Uddhaccassa upaṭṭhānaṃ samādhindriyassa ādīnavo hoti, uddhaccapariḷāhassa upaṭṭhānaṃ samādhindriyassa ādīnavo hoti, aniccaṭṭhena samādhindriyassa ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena samādhindriyassa ādīnavo hoti.
掉举的现起是定根的患,掉举热恼的现起是定根的患,以无常义是定根的患,以苦义……以无我义是定根的患。
Avijjāya upaṭṭhānaṃ paññindriyassa ādīnavo hoti, avijjāpariḷāhassa upaṭṭhānaṃ paññindriyassa ādīnavo hoti, aniccaṭṭhena paññindriyassa ādīnavo hoti, dukkhaṭṭhena paññindriyassa ādīnavo hoti, anattaṭṭhena paññindriyassa ādīnavo hoti.
无明的现起是慧根的患,无明热恼的现起是慧根的患,以无常义是慧根的患,以苦义是慧根的患,以无我义是慧根的患。
Imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti.
以此二十五行相,五根有过患;以此二十五行相,了知五根的过患。
Ga. nissaraṇaniddeso喀. 出离分别
§191
Katamehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; katamehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti? Adhimokkhaṭṭhena saddhindriyaṃ assaddhiyā nissaṭaṃ hoti, assaddhiyapariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarasaddhindriyassa paṭilābhā purimatarasaddhindriyā nissaṭaṃ hoti; paggahaṭṭhena vīriyindriyaṃ kosajjā nissaṭaṃ hoti, kosajjapariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītataravīriyindriyassa paṭilābhā purimataravīriyindriyā nissaṭaṃ hoti; upaṭṭhānaṭṭhena satindriyaṃ pamādā nissaṭaṃ hoti, pamādapariḷāhā nissaṭaṃ hoti , tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarasatindriyassa paṭilābhā purimatarasatindriyā nissaṭaṃ hoti; avikkhepaṭṭhena samādhindriyaṃ uddhaccā nissaṭaṃ hoti, uddhaccapariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarasamādhindriyassa paṭilābhā purimatarasamādhindriyā nissaṭaṃ hoti; dassanaṭṭhena paññindriyaṃ avijjāya nissaṭaṃ hoti, avijjāpariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarapaññindriyassa paṭilābhā purimatarapaññindriyā nissaṭaṃ hoti.
以何等八十行相,五根有出离;以何等八十行相,了知五根的出离?以胜解之义,信根从不信出离,从不信的热恼出离,从随从于彼的诸烦恼与诸蕴出离,于外从一切相出离,由于获得更殊胜的信根而从先前的信根出离;以策励之义,精进根从懈怠出离,从懈怠的热恼出离,从随从于彼的诸烦恼与诸蕴出离,于外从一切相出离,由于获得更殊胜的精进根而从先前的精进根出离;以现起之义,念根从放逸出离,从放逸的热恼出离,从随从于彼的诸烦恼与诸蕴出离,于外从一切相出离,由于获得更殊胜的念根而从先前的念根出离;以不散乱之义,定根从掉举出离,从掉举的热恼出离,从随从于彼的诸烦恼与诸蕴出离,于外从一切相出离,由于获得更殊胜的定根而从先前的定根出离;以见之义,慧根从无明出离,从无明的热恼出离,从随从于彼的诸烦恼与诸蕴出离,于外从一切相出离,由于获得更殊胜的慧根而从先前的慧根出离。
§192
Pubbabhāge pañcahi indriyehi paṭhamajjhānavasena pañcindriyāni nissaṭāni honti, paṭhame jhāne pañcahindriyehi dutiyajjhānavasena pañcindriyāni nissaṭāni honti, dutiye jhāne pañcahindriyehi tatiyajjhānavasena pañcindriyāni nissaṭāni honti, tatiye jhāne pañcahindriyehi catutthajjhānavasena pañcindriyāni nissaṭāni honti, catutthe jhāne pañcahindriyehi ākāsānañcāyatanasamāpattivasena pañcindriyāni nissaṭāni honti , ākāsānañcāyatanasamāpattiyā pañcahindriyehi viññāṇañcāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, viññāṇañcāyatanasamāpattiyā pañcahindriyehi ākiñcaññāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, ākiñcaññāyatanasamāpattiyā pañcahindriyehi nevasaññānāsaññāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, nevasaññānāsaññāyatanasamāpattiyā pañcahindriyehi aniccānupassanāvasena pañcindriyāni nissaṭāni honti.
在前分,以五根,借第一禅那之力,五根出离;在第一禅那,以五根,借第二禅那之力,五根出离;在第二禅那,以五根,借第三禅那之力,五根出离;在第三禅那,以五根,借第四禅那之力,五根出离;在第四禅那,以五根,借空无边处等至之力,五根出离;在空无边处等至,以五根,借识无边处等至之力,五根出离;在识无边处等至,以五根,借无所有处等至之力,五根出离;在无所有处等至,以五根,借非想非非想处等至之力,五根出离;在非想非非想处等至,以五根,借无常随观之力,五根出离。
Aniccānupassanā pañcahindriyehi dukkhānupassanāvase pañcindriyāni nissaṭāni honti, dukkhānupassanā pañcahindriyehi anattānupassanāvase pañcindriyāni nissaṭāni honti, anattānupassanā pañcahindriyehi nibbidānupassanāvasena pañcindriyāni nissaṭāni honti, nibbidānupassanāya pañcahindriyehi virāgānupassanāvasena pañcindriyāni nissaṭāni honti, virāgānupassanāya pañcahindriyehi nirodhānupassanāvasena pañcindriyāni nissaṭāni honti, nirodhānupassanāya pañcahindriyehi paṭinissaggānupassanāvasena pañcindriyāni nissaṭāni honti, paṭinissaggānupassanāya pañcahindriyehi khayānupassanāvasena pañcindriyāni nissaṭāni honti, khayānupassanāya pañcahindriyehi vayānupassanāvasena pañcindriyāni nissaṭāni honti, vayānupassanāya pañcahindriyehi vipariṇāmānupassanāvasena pañcindriyāni nissaṭāni honti, vipariṇāmānupassanāya pañcahindriyehi animittānupassanāvasena pañcindriyāni nissaṭāni honti, animittānupassanāya pañcahindriyehi appaṇihitānupassanāvasena pañcindriyāni nissaṭāni honti, appaṇihitānupassanāya pañcahindriyehi suññatānupassanāvasena pañcindriyāni nissaṭāni honti suññatānupassanāya pañcahindriyehi adhipaññādhammavipassanāvasena pañcindriyāni nissaṭāni honti. Adhipaññādhammavipassanāya pañcahindriyehi yathābhūtañāṇadassanavasena pañcindriyāni nissaṭāni honti, yathābhūtañāṇadassane pañcahindriyehi ādīnavānupassanāvasena pañcindriyāni nissaṭāni honti, ādīnavānupassanāya pañcahindriyehi paṭisaṅkhānupassanāvasena pañcindriyāni nissaṭāni honti, paṭisaṅkhānupassanāya pañcahindriyehi vivaṭṭanānupassanāvasena pañcindriyāni nissaṭāni honti. Vivaṭṭanānupassanāya pañcahindriyehi sotāpattimaggavasena pañcindriyāni nissaṭāni honti.
无常随观以五根,借苦随观之力,五根出离;苦随观以五根,借无我随观之力,五根出离;无我随观以五根,借厌离随观之力,五根出离;在厌离随观,以五根,借离贪随观之力,五根出离;在离贪随观,以五根,借灭随观之力,五根出离;在灭随观,以五根,借舍遣随观之力,五根出离;在舍遣随观,以五根,借尽随观之力,五根出离;在尽随观,以五根,借衰灭随观之力,五根出离;在衰灭随观,以五根,借变易随观之力,五根出离;在变易随观,以五根,借无相随观之力,五根出离;在无相随观,以五根,借无愿随观之力,五根出离;在无愿随观,以五根,借空随观之力,五根出离;在空随观,以五根,借增上慧法观之力,五根出离。在增上慧法观,以五根,借如实智见之力,五根出离;在如实智见,以五根,借过患随观之力,五根出离;在过患随观,以五根,借审察随观之力,五根出离;在审察随观,以五根,借还灭随观之力,五根出离。在还灭随观,以五根,借入流道之力,五根出离。
Sotāpattimagge pañcahindriyehi sotāpattiphalasamāpattivasena pañcindriyāni nissaṭāni honti, sotāpattiphalasamāpattiyā pañcahindriyehi sakadāgāmimaggavasena pañcindriyāni nissaṭāni honti, sakadāgāmimagge pañcahindriyehi sakadāgāmiphalasamāpattivasena pañcindriyāni nissaṭāni honti, sakadāgāmiphalasamāpattiyā pañcahindriyehi anāgāmimaggavasena pañcindriyāni nissaṭāni honti, anāgāmimagge pañcahindriyehi anāgāmiphalasamāpattivasena pañcindriyāni nissaṭāni honti, anāgāmiphalasamāpattiyā pañcahindriyehi arahattamaggavasena pañcindriyāni nissaṭāni honti, arahattamagge pañcahindriyehi arahattaphalasamāpattivasena pañcindriyāni nissaṭāni honti.
在入流道,以五根,借入流果等至之力,五根出离;在入流果等至,以五根,借一来道之力,五根出离;在一来道,以五根,借一来果等至之力,五根出离;在一来果等至,以五根,借不来道之力,五根出离;在不来道,以五根,借不来果等至之力,五根出离;在不来果等至,以五根,借阿拉汉道之力,五根出离;在阿拉汉道,以五根,借阿拉汉果等至之力,五根出离。
Nekkhamme pañcindriyāni kāmacchandato nissaṭāni honti, abyāpāde pañcindriyāni byāpādato nissaṭāni honti, ālokasaññāya pañcindriyāni thinamiddhato nissaṭāni honti, avikkhepe pañcindriyāni uddhaccato nissaṭāni honti, dhammavavatthāne pañcindriyāni vicikicchāya nissaṭāni honti, ñāṇe pañcindriyāni avijjāya nissaṭāni honti, pāmojje pañcindriyāni aratiyā nissaṭāni honti.
在出离,五根从欲欲出离;在无嗔,五根从嗔恨出离;在光明想,五根从昏沉睡眠出离;在不散乱,五根从掉举出离;在法的决定,五根从疑出离;在智,五根从无明出离;在欣悦,五根从不乐出离。
§193
Paṭhame jhāne pañcindriyāni nīvaraṇehi nissaṭāni honti, dutiye jhāne pañcindriyāni vitakkavicārehi nissaṭāni honti, tatiye jhāne pañcindriyāni pītiyā nissaṭāni honti, catutthe jhāne pañcindriyāni sukhadukkhehi nissaṭāni honti, ākāsānañcāyatanasamāpattiyā pañcindriyāni rūpasaññāya paṭighasaññāya nānattasaññāya nissaṭāni honti, viññāṇañcāyatanasamāpattiyā pañcindriyāni ākāsānañcāyatanasaññāya nissaṭāni honti, ākiñcaññāyatanasamāpattiyā pañcindriyāni viññāṇañcāyatanasaññāya nissaṭāni honti, nevasaññānāsaññāyatanasamāpattiyā pañcindriyāni ākiñcaññāyatanasaññāya nissaṭāni honti.
在第一禅那,五根从诸盖出离;在第二禅那,五根从寻与伺出离;在第三禅那,五根从喜出离;在第四禅那,五根从乐与苦出离;在空无边处等至,五根从色想、有对想、种种想出离;在识无边处等至,五根从空无边处想出离;在无所有处等至,五根从识无边处想出离;在非想非非想处等至,五根从无所有处想出离。
Aniccānupassanā pañcindriyāni niccasaññāya nissaṭāni honti, dukkhānupassanā pañcindriyāni sukhasaññāya nissaṭāni honti, anattānupassanā pañcindriyāni attasaññāya nissaṭāni honti, nibbidānupassanāya pañcindriyāni nandiyā nissaṭāni honti, virāgānupassanāya pañcindriyāni rāgato nissaṭāni honti, nirodhānupassanāya pañcindriyāni samudayato nissaṭāni honti, paṭinissaggānupassanāya pañcindriyāni ādānato nissaṭāni honti, khayānupassanāya pañcindriyāni ghanasaññāya nissaṭāni honti , vayānupassanāya pañcindriyāni āyūhanato nissaṭāni honti, vipariṇāmānupassanāya pañcindriyāni dhuvasaññāya nissaṭāni honti, animittānupassanāya pañcindriyāni nimittato nissaṭāni honti, appaṇihitānupassanāya pañcindriyāni paṇidhiyā nissaṭāni honti, suññatānupassanāya pañcindriyāni abhinivesato nissaṭāni honti. Adhipaññādhammavipassanāya pañcindriyāni sārādānābhinivesato nissaṭāni honti, yathābhūtañāṇadassane pañcindriyāni sammohābhinivesato nissaṭāni honti, ādīnavānupassanāya pañcindriyāni ālayābhinivesato nissaṭāni honti, paṭisaṅkhānupassanāya pañcindriyāni appaṭisaṅkhāya nissaṭāni honti, vivaṭṭanānupassanāya pañcindriyāni saññogābhinivesato nissaṭāni honti.
无常随观,五根从常想出离;苦随观,五根从乐想出离;无我随观,五根从我想出离;在厌离随观,五根从欢喜出离;在离贪随观,五根从贪出离;在灭随观,五根从集出离;在舍遣随观,五根从执取出离;在尽随观,五根从密集想出离;在衰灭随观,五根从积集出离;在变易随观,五根从恒常想出离;在无相随观,五根从相出离;在无愿随观,五根从愿出离;在空随观,五根从执着出离。在增上慧法观,五根从执取实质的执着出离;在如实智见,五根从愚痴的执着出离;在过患随观,五根从住着的执着出离;在审察随观,五根从不审察出离;在还灭随观,五根从结缚的执着出离。
Sotāpattimagge pañcindriyāni diṭṭhekaṭṭhehi kilesehi nissaṭāni honti, sakadāgāmimagge pañcindriyāni oḷārikehi kilesehi nissaṭāni honti, anāgāmimagge pañcindriyāni anusahagatehi kilesehi nissaṭāni honti, arahattamagge pañcindriyāni sabbakilesehi nissaṭāni honti, sabbesaññeva khīṇāsavānaṃ tattha tattha pañcindriyāni nissaṭāni ceva honti sunissaṭāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca.
在入流道,五根从见到一处的诸烦恼中出离;在一来道,五根从粗的诸烦恼中出离;在不来道,五根从随行的诸烦恼中出离;在阿拉汉道,五根从一切烦恼中出离;一切诸漏尽者的五根在各处都出离、善出离、寂止、善寂止。
Imehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; imehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti.
以这八十种行相,有五根的出离;以这八十种行相,他了知五根的出离。
Suttantaniddeso dutiyo. · 经分别第二
Paṭhamabhāṇavāro. · 第一诵品
3. Tatiyasuttantaniddeso3. 第三经分别
§194
Sāvatthinidānaṃ . ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ? Catūsu sotāpattiyaṅgesu – ettha saddhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ? Catūsu sammappadhānesu – ettha vīriyindriyaṃ daṭṭhabbaṃ. Kattha ca , bhikkhave, satindriyaṃ daṭṭhabbaṃ? Catūsu satipaṭṭhānesu – ettha satindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ? Catūsu jhānesu – ettha samādhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ? Catūsu ariyasaccesu – ettha paññindriyaṃ daṭṭhabbaṃ’’.
沙瓦提因缘。「诸比库,有这五根。哪五种?信根、精进根、念根、定根、慧根。诸比库,在何处应见信根?在四入流支——在此处应见信根。诸比库,在何处应见精进根?在四正勤——在此处应见精进根。诸比库,在何处应见念根?在须跋——在此处应见念根。诸比库,在何处应见定根?在四禅那——在此处应见定根。诸比库,在何处应见慧根?在四圣谛——在此处应见慧根。」
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu sammappadhānesu vīriyindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu satipaṭṭhānesu satindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu jhānesu samādhindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu ariyasaccesu paññindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni?
在四入流支中,以信根之力,以多少种行相应见五根?在四正勤中,以精进根之力,以多少种行相应见五根?在须跋中,以念根之力,以多少种行相应见五根?在四禅那中,以定根之力,以多少种行相应见五根?在四圣谛中,以慧根之力,以多少种行相应见五根?
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu sammappadhānesu vīriyindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu satipaṭṭhānesu satindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu jhānesu samādhindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu ariyasaccesu paññindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.
在四入流支中,以信根之力,以二十种行相应见五根。在四正勤中,以精进根之力,以二十种行相应见五根。在须跋中,以念根之力,以二十种行相应见五根。在四禅那中,以定根之力,以二十种行相应见五根。在四圣谛中,以慧根之力,以二十种行相应见五根。
Ka. pabhedagaṇananiddeso卡. 分类计数分别
§195
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Sappurisasaṃseve sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ , dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ; saddhammasavane sotāpattiyaṅge… yonisomanasikāre sotāpattiyaṅge… dhammānudhammapaṭipattiyā sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. Catūsu sotāpattiyaṅgesu saddhindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.
在四入流支中,以信根之力,以哪二十种行相应见五根?在亲近善士入流支中,以胜解为主之义应见信根,以信根之力,以策励之义应见精进根,以现起之义应见念根,以不散乱之义应见定根,以见之义应见慧根;在听闻正法入流支中……在如理作意入流支中……在法随法行入流支中,以胜解为主之义应见信根,以信根之力,以策励之义应见精进根,以现起之义应见念根,以不散乱之义应见定根,以见之义应见慧根。在四入流支中,以信根之力,以这二十种行相应见五根。
Catūsu sammappadhānesu vīriyindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya sammappadhāne…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya sammappadhāne…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Catūsu sammappadhānesu vīriyindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.
在四正勤中,以精进根之力,以哪二十种行相应见五根?在为未生的恶不善法不生起的正勤中,以策励为主之义应见精进根,以精进根之力,以现起之义应见念根,以不散乱之义应见定根,以见之义应见慧根,以胜解之义应见信根。在为已生的恶不善法断除的正勤中……在为未生的善法生起的正勤中……在为已生的善法住立、不失、增长、广大、修习、圆满的正勤中,以策励为主之义应见精进根,以精进根之力,以现起之义应见念根,以不散乱之义应见定根,以见之义应见慧根,以胜解之义应见信根。在四正勤中,以精进根之力,以这二十种行相应见五根。
Catūsu satipaṭṭhānesu satindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Kāye kāyānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Vedanāsu vedanānupassanāsatipaṭṭhāne…pe… citte cittānupassanāsatipaṭṭhāne… dhammesu dhammānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Catūsu satipaṭṭhānesu satindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.
在须跋中,以念根之力,以哪二十种行相应见五根?在身随观身须跋中,以现起为主之义应见念根,以念根之力,以不散乱之义应见定根,以见之义应见慧根,以胜解之义应见信根,以策励之义应见精进根。在受随观受须跋中……在心随观心须跋中……在法随观法须跋中,以现起为主之义应见念根,以念根之力,以不散乱之义应见定根,以见之义应见慧根,以胜解之义应见信根,以策励之义应见精进根。在须跋中,以念根之力,以这二十种行相应见五根。
Catūsu jhānesu samādhindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Paṭhame jhāne avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Dutiye jhāne…pe… tatiye jhāne… catutthe jhāne avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Catūsu jhānesu samādhindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.
在四禅那中,依定根之力,以哪二十种行相应见五根?在初禅,应以不散乱增上义见定根,依定根之力,应以见义见慧根,应以胜解义见信根,应以策励义见精进根,应以现起义见念根。在第二禅……在第三禅……在第四禅,应以不散乱增上义见定根,依定根之力,应以见义见慧根,应以胜解义见信根,应以策励义见精进根,应以现起义见念根。在四禅那中,依定根之力,应以此二十种行相见五根。
Catūsu ariyasaccesu paññindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Dukkhe ariyasacce dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. Dukkhasamudaye ariyasacce…pe… dukkhanirodhe ariyasacce… dukkhanirodhagāminiyā paṭipadāya ariyasacce dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. Catūsu ariyasaccesu paññindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.
在四圣谛中,依慧根之力,以哪二十种行相应见五根?在苦圣谛,应以见增上义见慧根,依慧根之力,应以胜解义见信根,应以策励义见精进根,应以现起义见念根,应以不散乱义见定根。在苦集圣谛……在苦灭圣谛……在导至苦灭之道圣谛,应以见增上义见慧根,依慧根之力,应以胜解义见信根,应以策励义见精进根,应以现起义见念根,应以不散乱义见定根。在四圣谛中,依慧根之力,应以此二十种行相见五根。
Kha. cariyavāro卡. 行品
§196
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katihākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā?
在四入流支中,依信根之力,应以几种行相见五根之行?
Catūsu sammappadhānesu…pe… catūsu satipaṭṭhānesu… catūsu jhānesu… catūsu ariyasaccesu paññindriyassa vasena katihākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Catūsu sotāpattiyaṅgesu saddhindriyassa vasena vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā. Catūsu sammappadhānesu…pe… catūsu satipaṭṭhānesu… catūsu jhānesu… catūsu ariyasaccesu paññindriyassa vasena vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.
在四正勤中……在须跋中……在四禅那中……在四圣谛中,依慧根之力,应以几种行相见五根之行?在四入流支中,依信根之力,应以二十种行相见五根之行。在四正勤中……在须跋中……在四禅那中……在四圣谛中,依慧根之力,应以二十种行相见五根之行。
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Sappurisasaṃseve sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyassa cariyā daṭṭhabbā, saddhindriyassa vasena paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā. Saddhammasavane sotāpattiyaṅge…pe… yoniso manasikāre sotāpattiyaṅge… dhammānudhammapaṭipattiyā sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyassa cariyā daṭṭhabbā, saddhindriyassa vasena paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā. Catūsu sotāpattiyaṅgesu saddhindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.
在四入流支中,依信根之力,以哪二十种行相应见五根之行?在亲近善士入流支,应以胜解增上义见信根之行,依信根之力,应以策励义见精进根之行,应以现起义见念根之行,应以不散乱义见定根之行,应以见义见慧根之行。在听闻正法入流支……在如理作意入流支……在法随法行入流支,应以胜解增上义见信根之行,依信根之力,应以策励义见精进根之行,应以现起义见念根之行,应以不散乱义见定根之行,应以见义见慧根之行。在四入流支中,依信根之力,应以此二十种行相见五根之行。
Catūsu sammappadhānesu vīriyindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya sammappadhāne…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya sammappadhāne…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyassa cariyā daṭṭhabbā…pe… catūsu sammappadhānesu vīriyindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.
在四正勤中,依精进根之力,以哪二十种行相应见五根之行?在为未生之诸恶不善法不生之正勤,应以策励增上义见精进根之行,依精进根之力,应以现起义见念根之行,应以不散乱义见定根之行,应以见义见慧根之行,应以胜解义见信根之行。在为已生之诸恶不善法断除之正勤……在为未生之诸善法生起之正勤……在为已生之诸善法住立、不失、增长、广大、修习、圆满之正勤,应以策励增上义见精进根之行……在四正勤中,依精进根之力,应以此二十种行相见五根之行。
Catūsu satipaṭṭhānesu satindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Kāye kāyānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyassa cariyā daṭṭhabbā, satindriyassa vasena avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā. Vedanāsu vedanānupassanāsatipaṭṭhāne…pe… citte cittānupassanāsatipaṭṭhāne…pe… dhammesu dhammānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyassa cariyā daṭṭhabbā…pe… catūsu satipaṭṭhānesu satindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.
在须跋中,依念根之力,以哪二十种行相应见五根之行?在身随观身须跋,应以现起增上义见念根之行,依念根之力,应以不散乱义见定根之行,应以见义见慧根之行,应以胜解义见信根之行,应以策励义见精进根之行。在受随观受须跋……在心随观心须跋……在法随观法须跋,应以现起增上义见念根之行……在须跋中,依念根之力,应以此二十种行相见五根之行。
Catūsu jhānesu samādhindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Paṭhame jhāne avikkhepādhipateyyaṭṭhena samādhindriyassa cariyā daṭṭhabbā, samādhindriyassa vasena dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā. Dutiye jhāne…pe… tatiye jhāne…pe… catutthe jhāne avikkhepādhipateyyaṭṭhena samādhindriyassa cariyā daṭṭhabbā…pe… catūsu jhānesu samādhindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.
在四禅那中,依定根之力,以哪二十种行相应见五根之行?在初禅,应以不散乱增上义见定根之行,依定根之力,应以见义见慧根之行,应以胜解义见信根之行,应以策励义见精进根之行,应以现起义见念根之行。在第二禅……在第三禅……在第四禅,应以不散乱增上义见定根之行……在四禅那中,依定根之力,应以此二十种行相见五根之行。
Catūsu ariyasaccesu paññindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Dukkhe ariyasacce dassanādhipateyyaṭṭhena paññindriyassa cariyā daṭṭhabbā, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā. Dukkhasamudaye ariyasacce…pe… dukkhanirodhe ariyasacce… dukkhanirodhagāminiyā paṭipadāya ariyasacce dassanādhipateyyaṭṭhena paññindriyassa cariyā daṭṭhabbā, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā. Catūsu ariyasaccesu paññindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.
于四圣谛中,依慧根之力,应以何等二十种行相见五根之行?于苦圣谛中,应以见之增上义见慧根之行,依慧根之力,应以胜解义见信根之行,应以策励义见精进根之行,应以现起义见念根之行,应以不散乱义见定根之行。于苦集圣谛中……于苦灭圣谛中……于导至苦灭之道圣谛中,应以见之增上义见慧根之行,依慧根之力,应以胜解义见信根之行,应以策励义见精进根之行,应以现起义见念根之行,应以不散乱义见定根之行。于四圣谛中,依慧根之力,应以此等二十种行相见五根之行。
Ga. cāravihāraniddeso喀. 行住分别
§197
Cāro ca vihāro ca anubuddho hoti paṭividdho, yathācarantaṃ yathāviharantaṃ viññū sabrahmacārī gambhīresu ṭhānesu okappeyyuṃ – ‘‘addhā, ayamāyasmā patto vā pāpuṇissati vā’’.
行与住已被觉知、已被通达,有智慧的同梵行者们能于深奥之处推断如此行、如此住者:「确实,此具寿已达到或将达到。」
ti aṭṭha cariyāyo – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyāti. ti catūsu iriyāpathesu. ti chasu ajjhattikabāhiresu āyatanesu. ti catūsu satipaṭṭhānesu. ti catūsu jhānesu. ti catūsu ariyasaccesu. ti catūsu ariyamaggesu. ti catūsu sāmaññaphalesu. ti tathāgatesu arahantesu sammāsambuddhesu, padese paccekabuddhesu, padese sāvakesu. Iriyāpathacariyā ca paṇidhisampannānaṃ, āyatanacariyā ca indriyesu guttadvārānaṃ, saticariyā ca appamādavihārīnaṃ, samādhicariyā ca adhicittamanuyuttānaṃ, ñāṇacariyā ca buddhisampannānaṃ, maggacariyā ca sammāpaṭipannānaṃ, patticariyā ca adhigataphalānaṃ, lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, padese paccekabuddhānaṃ, padese sāvakānaṃ. Imā aṭṭha cariyāyo.
有八种行:威仪路行、处行、念行、定行、智行、道行、得行、世间义行。于四威仪路中。于六内外处中。于须跋中。于四禅那中。于四圣谛中。于四圣道中。于四沙门果中。于如来、阿拉汉、正等正觉者中,部分于辟支佛中,部分于声闻中。威仪路行是愿具足者的,处行是诸根守护门者的,念行是住于不放逸者的,定行是勤修增上心者的,智行是智慧具足者的,道行是正行道者的,得行是证得果者的,世间义行是如来、阿拉汉、正等正觉者的,部分是辟支佛的,部分是声闻的。此等为八种行。
Aparāpi aṭṭha cariyāyo. Adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhāpento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati, evaṃ paṭipannassa kusalā dhammā āyāpentīti āyatanacariyāya carati, evaṃ paṭipanno visesamadhigacchatīti visesacariyāya carati – imā aṭṭha cariyāyo.
又有八种行。胜解者以信而行,策励者以精进而行,现起者以念而行,作不散乱者以定而行,了知者以慧而行,识知者以识行而行,如是行道者诸善法增长故以处行而行,如是行道者证得殊胜故以殊胜行而行——此等为八种行。
Aparāpi aṭṭha cariyāyo. Dassanacariyā ca sammādiṭṭhiyā, abhiniropanacariyā ca sammāsaṅkappassa, pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa – imā aṭṭha cariyāyo.
又有八种行。正见之见行,正思惟之确立行,正语之摄受行,正业之等起行,正命之清净行,正精进之策励行,正念之现起行,正定之不散乱行——此等为八种行。
ti adhimuccanto saddhāya viharati, paggaṇhanto vīriyena viharati, upaṭṭhāpento satiyā viharati, avikkhepaṃ karonto samādhinā viharati, pajānanto paññāya viharati.
胜解者以信而住,策励者以精进而住,现起者以念而住,作不散乱者以定而住,了知者以慧而住。
ti saddhindriyassa adhimokkhaṭṭho anubuddho hoti, vīriyindriyassa paggahaṭṭho anubuddho hoti, satindriyassa upaṭṭhānaṭṭho anubuddho hoti, samādhindriyassa avikkhepaṭṭho anubuddho hoti, paññindriyassa dassanaṭṭho anubuddho hoti.
信根之胜解义已被觉知,精进根之策励义已被觉知,念根之现起义已被觉知,定根之不散乱义已被觉知,慧根之见义已被觉知。
ti saddhindriyassa adhimokkhaṭṭho paṭividdho hoti, vīriyindriyassa paggahaṭṭho paṭividdho hoti, satindriyassa upaṭṭhānaṭṭho paṭividdho hoti, samādhindriyassa avikkhepaṭṭho paṭividdho hoti, paññindriyassa dassanaṭṭho paṭividdho hoti. nti evaṃ saddhāya carantaṃ, evaṃ vīriyena carantaṃ, evaṃ satiyā carantaṃ, evaṃ samādhinā carantaṃ, evaṃ paññāya carantaṃ. nti evaṃ saddhāya viharantaṃ, evaṃ vīriyena viharantaṃ, evaṃ satiyā viharantaṃ, evaṃ samādhinā viharantaṃ, evaṃ paññāya viharantaṃ. ti viññū vibhāvī medhāvī paṇḍitā buddhisampannā. ti ekakammaṃ ekuddeso samasikkhatā. ti gambhīrāni ṭhānāni vuccanti jhānā ca vimokkhā ca samādhī ca samāpattiyo ca maggā ca phalāni ca abhiññāyo ca paṭisambhidā ca. nti saddaheyyuṃ adhimucceyyuṃ. ti ekaṃsavacanametaṃ nissaṃsayavacanametaṃ nikkaṅkhavacanametaṃ advejjhavacanametaṃ adveḷhakavacanametaṃ niyogavacanametaṃ apaṇṇakavacanametaṃ avatthāpanavacanametaṃ – addhāti. ti piyavacanametaṃ garuvacanametaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. ti adhigato vā. ti adhigamissati vā.
信根之胜解义已被通达,精进根之策励义已被通达,念根之现起义已被通达,定根之不散乱义已被通达,慧根之见义已被通达。如是以信而行者,如是以精进而行者,如是以念而行者,如是以定而行者,如是以慧而行者。如是以信而住者,如是以精进而住者,如是以念而住者,如是以定而住者,如是以慧而住者。有智慧者、明辨者、贤慧者、贤者、智慧具足者。同一业、同一诵、同学。深奥之处是指禅那、解脱、定、等至、诸道、诸果、诸神通、诸无碍解。应信、应胜解。此是一向之语、无疑之语、无犹豫之语、无摇动之语、无迷惑之语、决定之语、无误之语、确定之语——「确实」。此是亲爱之语、尊重之语、恭敬尊重之语——「具寿」。已达到。或将达到。
Suttantaniddeso tatiyo. · 经分别第三
4. Catutthasuttantaniddeso4. 第四经分别
§198
Purimanidānaṃ . ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imāni pañcindriyāni katihākārehi kenaṭṭhena daṭṭhabbāni? Imāni pañcindriyāni chahākārehi tenaṭṭhena daṭṭhabbāni – ādhipateyyaṭṭhena ādivisodhanaṭṭhena adhimattaṭṭhena, adhiṭṭhānaṭṭhena, pariyādānaṭṭhena, patiṭṭhāpakaṭṭhena’’.
前因缘。「诸比库,这五根。哪五种?信根、精进根、念根、定根、慧根——诸比库,这五根。这五根应以几种行相、以何义来见?这五根应以六种行相、以彼义来见——以增上义、以初清净义、以增强义、以确立义、以遍取义、以建立义。」
Ka. ādhipateyyaṭṭhaniddeso卡. 增上义分别
§199
Kathaṃ Assaddhiyaṃ pajahato adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. Kosajjaṃ pajahato paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Pamādaṃ pajahato upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Uddhaccaṃ pajahato avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Avijjaṃ pajahato dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ.
如何舍断不信时,以胜解增上义应见信根,以信根之力,以策励义应见精进根,以现起义应见念根,以不散乱义应见定根,以见义应见慧根。舍断懈怠时,以策励增上义应见精进根,以精进根之力,以现起义应见念根,以不散乱义应见定根,以见义应见慧根,以胜解义应见信根。舍断放逸时,以现起增上义应见念根,以念根之力,以不散乱义应见定根,以见义应见慧根,以胜解义应见信根,以策励义应见精进根。舍断掉举时,以不散乱增上义应见定根,以定根之力,以见义应见慧根,以胜解义应见信根,以策励义应见精进根,以现起义应见念根。舍断无明时,以见增上义应见慧根,以慧根之力,以胜解义应见信根,以策励义应见精进根,以现起义应见念根,以不散乱义应见定根,以见义应见慧根。
Kāmacchandaṃ pajahato nekkhammavasena adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ.
舍断欲欲时,依出离之力,以胜解增上义应见信根,以信根之力,以策励义应见精进根,以现起义应见念根,以不散乱义应见定根,以见义应见慧根。舍断欲欲时,依出离之力,以策励增上义应见精进根,以精进根之力,以现起义应见念根,以不散乱义应见定根,以见义应见慧根,以胜解义应见信根。舍断欲欲时,依出离之力,以现起增上义应见念根,以念根之力,以不散乱义应见定根,以见义应见慧根,以胜解义应见信根,以策励义应见精进根。舍断欲欲时,依出离之力,以不散乱增上义应见定根,以定根之力,以见义应见慧根,以胜解义应见信根,以策励义应见精进根,以现起义应见念根。舍断欲欲时,依出离之力,以见增上义应见慧根,以慧根之力,以胜解义应见信根,以策励义应见精进根,以现起义应见念根,以不散乱义应见定根。
Byāpādaṃ pajahato abyāpādavasena…pe… thinamiddhaṃ pajahato ālokasaññāvasena…pe… sabbakilese pajahato arahattamaggavasena adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ…pe… sabbakilese pajahato arahattamaggavasena dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. Evaṃ ādhipateyyaṭṭhena indriyāni daṭṭhabbāni.
舍断嗔恨时,依无嗔之力……(中略)……舍断昏沉睡眠时,依光明想之力……(中略)……舍断一切烦恼时,依阿拉汉道之力,以胜解增上义应见信根,以信根之力,以策励义应见精进根,以现起义应见念根,以不散乱义应见定根,以见义应见慧根……(中略)……舍断一切烦恼时,依阿拉汉道之力,以见增上义应见慧根,以慧根之力,以胜解义应见信根,以策励义应见精进根,以现起义应见念根,以不散乱义应见定根。如此,以增上义应见诸根。
Kha. ādivisodhanaṭṭhaniddeso卡. 最初清净义分别
§200
Kathaṃ Adhimokkhaṭṭhena saddhindriyaṃ, assaddhiyasaṃvaraṭṭhena sīlavisuddhi – saddhindriyassa ādivisodhanā. Paggahaṭṭhena vīriyindriyaṃ, kosajjasaṃvaraṭṭhena sīlavisuddhi – vīriyindriyassa ādivisodhanā. Upaṭṭhānaṭṭhena satindriyaṃ, pamādasaṃvaraṭṭhena sīlavisuddhi – satindriyassa ādivisodhanā. Avikkhepaṭṭhena samādhindriyaṃ, uddhaccasaṃvaraṭṭhena sīlavisuddhi – samādhindriyassa ādivisodhanā. Dassanaṭṭhena paññindriyaṃ, avijjāsaṃvaraṭṭhena sīlavisuddhi – paññindriyassa ādivisodhanā. Nekkhamme pañcindriyāni, kāmacchandasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā. Abyāpāde pañcindriyāni, byāpādasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā…pe… arahattamagge pañcindriyāni, sabbakilesasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā. Evaṃ ādivisodhanaṭṭhena indriyāni daṭṭhabbāni.
如何以胜解义为信根,以防护不信义为戒清净——此为信根之初清净。以策励义为精进根,以防护懈怠义为戒清净——此为精进根之初清净。以现起义为念根,以防护放逸义为戒清净——此为念根之初清净。以不散乱义为定根,以防护掉举义为戒清净——此为定根之初清净。以见义为慧根,以防护无明义为戒清净——此为慧根之初清净。于出离有五根,以防护欲欲义为戒清净——此为五根之初清净。于无嗔有五根,以防护嗔恨义为戒清净——此为五根之初清净……(中略)……于阿拉汉道有五根,以防护一切烦恼义为戒清净——此为五根之初清净。如此,以初清净义应见诸根。
Ga. adhimattaṭṭhaniddeso喀. 增上义分别
§201
Kathaṃ Saddhindriyassa bhāvanāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti . Chandavasena pāmojjaṃ uppajjati – pāmojjavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Pāmojjavasena pīti uppajjati – pītivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Pītivasena passaddhi uppajjati – passaddhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Passaddhivasena sukhaṃ uppajjati – sukhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Sukhavasena obhāso uppajjati – obhāsavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Obhāsavasena saṃvego uppajjati – saṃvegavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Saṃvejetvā cittaṃ samādahati – samādhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Tathā samāhitaṃ cittaṃ sādhukaṃ paggaṇhāti – paggahavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati – upekkhāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Upekkhāvasena nānattakilesehi cittaṃ vimuccati – vimokkhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Vimuttattā te dhammā ekarasā honti – ekarasaṭṭhena bhāvanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Bhāvitattā tato paṇītatare vivaṭṭanti – vivaṭṭanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Vivaṭṭitattā tato vosajjati – vosaggavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Vosajjitattā tato nirujjhanti – nirodhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Nirodhavasena dve vosaggā – pariccāgavosaggo ca, pakkhandanavosaggo ca. Kilese ca khandhe ca pariccajatīti – pariccāgavosaggo. Nirodhanibbānadhātuyā cittaṃ pakkhandatīti – pakkhandanavosaggo. Nirodhavasena ime dve vosaggā.
如何因修习信根而生起欲——依欲之力,依信之力,信根成为增强。依欲之力生起喜悦——依喜悦之力,依信之力,信根成为增强。依喜悦之力生起喜——依喜之力,依信之力,信根成为增强。依喜之力生起轻安——依轻安之力,依信之力,信根成为增强。依轻安之力生起乐——依乐之力,依信之力,信根成为增强。依乐之力生起光明——依光明之力,依信之力,信根成为增强。依光明之力生起悚惧——依悚惧之力,依信之力,信根成为增强。悚惧后令心等持——依定之力,依信之力,信根成为增强。如此等持之心善加策励——依策励之力,依信之力,信根成为增强。如此策励之心善加舍置——依舍之力,依信之力,信根成为增强。依舍之力心从种种烦恼解脱——依解脱之力,依信之力,信根成为增强。因解脱故,彼诸法成为一味——以一味义,依修习之力,依信之力,信根成为增强。因修习故,从彼转出更殊胜者——依转出之力,依信之力,信根成为增强。因转出故,从彼舍离——依舍离之力,依信之力,信根成为增强。因舍离故,从彼灭尽——依灭义,依信之力,信根成为增强。依灭义有二种舍离——舍弃舍离与跃入舍离。舍弃烦恼与诸蕴——此为舍弃舍离。心跃入灭涅槃界——此为跃入舍离。依灭义有此二种舍离。
Assaddhiyassa pahānāya chando uppajjati…pe… assaddhiyapariḷāhassa pahānāya chando uppajjati… diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati… oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati… anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati… sabbakilesānaṃ pahānāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti…pe… vīriyindriyassa bhāvanāya chando uppajjati…pe… kosajjassa pahānāya chando uppajjati… kosajjapariḷāhassa pahānāya chando uppajjati… diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati…pe… sabbakilesānaṃ pahānāya chando uppajjati… satindriyassa bhāvanāya chando uppajjati…pe… pamādassa pahānāya chando uppajjati… pamādapariḷāhassa pahānāya chando uppajjati…pe… sabbakilesānaṃ pahānāya chando uppajjati… samādhindriyassa bhāvanāya chando uppajjati…pe… uddhaccassa pahānāya chando uppajjati uddhaccapariḷāhassa pahānāya chando uppajjati…pe… sabbakilesānaṃ pahānāya chando uppajjati… paññindriyassa bhāvanāya chando uppajjati…pe… avijjāya pahānāya chando uppajjati… avijjāpariḷāhassa pahānāya chando uppajjati… diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati… oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati… anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati… sabbakilesānaṃ pahānāya chando uppajjati – chandavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Chandavasena pāmojjaṃ uppajjati – pāmojjavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Pāmojjavasena pīti uppajjati – pītivasena paññā vasena paññindriyaṃ adhimattaṃ hoti. Pītivasena passaddhi uppajjati – passaddhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Passaddhivasena sukhaṃ uppajjati – sukhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Sukhavasena obhāso uppajjati – obhāsavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Obhāsavasena saṃvego uppajjati – saṃvegavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Saṃvejetvā cittaṃ samādahati – samādhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Tathāsamāhitaṃ cittaṃ sādhukaṃ paggaṇhāti – paggahavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati – upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Upekkhāvasena nānattakilesehi cittaṃ vimuccati – vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vimuttattā te dhammā ekarasā honti – bhāvanāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Bhāvitattā tato paṇītatare vivaṭṭanti – vivaṭṭanāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vivaṭṭitattā tato vosajjati – vosaggavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vosajjitattā tato nirujjhanti – nirodhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Nirodhavasena dve vosaggā – pariccāgavosaggo ca, pakkhandanavosaggo ca. Kilese ca khandhe ca pariccajatīti – pariccāgavosaggo. Nirodhanibbānadhātuyā cittaṃ pakkhandatīti – pakkhandanavosaggo. Nirodhavasena ime dve vosaggā. Evaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni.
为舍断不信而生起欲……(中略)……为舍断不信之热恼而生起欲……为舍断已见一处之烦恼而生起欲……为舍断粗重烦恼而生起欲……为舍断随伴烦恼而生起欲……为舍断一切烦恼而生起欲——依欲之力,依信之力,信根成为增强……(中略)……因修习精进根而生起欲……(中略)……为舍断懈怠而生起欲……为舍断懈怠之热恼而生起欲……为舍断已见一处之烦恼而生起欲……(中略)……为舍断一切烦恼而生起欲……因修习念根而生起欲……(中略)……为舍断放逸而生起欲……为舍断放逸之热恼而生起欲……(中略)……为舍断一切烦恼而生起欲……因修习定根而生起欲……(中略)……为舍断掉举而生起欲……为舍断掉举之热恼而生起欲……(中略)……为舍断一切烦恼而生起欲……因修习慧根而生起欲……(中略)……为舍断无明而生起欲……为舍断无明之热恼而生起欲……为舍断已见一处之烦恼而生起欲……为舍断粗重烦恼而生起欲……为舍断随伴烦恼而生起欲……为舍断一切烦恼而生起欲——依欲之力,依慧之力,慧根成为增强。依欲之力生起喜悦——依喜悦之力,依慧之力,慧根成为增强。依喜悦之力生起喜——依喜之力,依慧之力,慧根成为增强。依喜之力生起轻安——依轻安之力,依慧之力,慧根成为增强。依轻安之力生起乐——依乐之力,依慧之力,慧根成为增强。依乐之力生起光明——依光明之力,依慧之力,慧根成为增强。依光明之力生起悚惧——依悚惧之力,依慧之力,慧根成为增强。悚惧后令心等持——依定之力,依慧之力,慧根成为增强。如此等持之心善加策励——依策励之力,依慧之力,慧根成为增强。如此策励之心善加舍置——依舍之力,依慧之力,慧根成为增强。依舍之力心从种种烦恼解脱——依解脱之力,依慧之力,慧根成为增强。因解脱故,彼诸法成为一味——依修习之力,依慧之力,慧根成为增强。因修习故,从彼转出更殊胜者——依转出之力,依慧之力,慧根成为增强。因转出故,从彼舍离——依舍离之力,依慧之力,慧根成为增强。因舍离故,从彼灭尽——依灭义,依慧之力,慧根成为增强。依灭义有二种舍离——舍弃舍离与跃入舍离。舍弃烦恼与诸蕴——此为舍弃舍离。心跃入灭涅槃界——此为跃入舍离。依灭义有此二种舍离。如此,以增强义应见诸根。
Dutiyabhāṇavāro. · 第二诵品
Gha. adhiṭṭhānaṭṭhaniddeso嘎. 确立义分别
§202
Kathaṃ adhiṭṭhānaṭṭhena indriyāni daṭṭhabbāni? Saddhindriyassa bhāvanāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhiṭṭhāti. Chandavasena pāmojjaṃ uppajjati – pāmojjavasena saddhāvasena saddhindriyaṃ adhiṭṭhāti…pe… evaṃ adhiṭṭhānaṭṭhena indriyāni daṭṭhabbāni.
如何以确立义应见诸根?因修习信根而生起欲——依欲之力,依信之力,确立信根。依欲之力生起喜悦——依喜悦之力,依信之力,确立信根……(中略)……如此,以确立义应见诸根。
Ṅa. pariyādānaṭṭhaniddeso雅. 遍取义分别
Kathaṃ pariyādānaṭṭhena indriyāni daṭṭhabbāni? Adhimokkhaṭṭhena saddhindriyaṃ assaddhiyaṃ pariyādiyati , assaddhiyapariḷāhaṃ pariyādiyati. Paggahaṭṭhena vīriyindriyaṃ kosajjaṃ pariyādiyati, kosajjapariḷāhaṃ pariyādiyati. Upaṭṭhānaṭṭhena satindriyaṃ pamādaṃ pariyādiyati, pamādapariḷāhaṃ pariyādiyati. Avikkhepaṭṭhena samādhindriyaṃ uddhaccaṃ pariyādiyati, uddhaccapariḷāhaṃ pariyādiyati. Dassanaṭṭhena paññindriyaṃ avijjaṃ pariyādiyati, avijjāpariḷāhaṃ pariyādiyati. Nekkhamme pañcindriyāni kāmacchandaṃ pariyādiyanti. Abyāpāde pañcindriyāni byāpādaṃ pariyādiyanti. Ālokasaññāya pañcindriyāni thinamiddhaṃ pariyādiyanti. Avikkhepe pañcindriyāni uddhaccaṃ pariyādiyanti…pe… arahattamagge pañcindriyāni sabbakilese pariyādiyanti. Evaṃ pariyādānaṭṭhena indriyāni daṭṭhabbāni.
如何以遍取义来看诸根?以胜解义,信根遍取无信,遍取无信之热恼。以策励义,精进根遍取懈怠,遍取懈怠之热恼。以现起义,念根遍取放逸,遍取放逸之热恼。以不散乱义,定根遍取掉举,遍取掉举之热恼。以见义,慧根遍取无明,遍取无明之热恼。于出离,五根遍取欲欲。于无嗔,五根遍取嗔恨。于光明想,五根遍取昏沉睡眠。于不散乱,五根遍取掉举……乃至……于阿拉汉道,五根遍取一切烦恼。如此,以遍取义来看诸根。
Ca. patiṭṭhāpakaṭṭhaniddeso佳. 建立义分别
§203
Kathaṃ patiṭṭhāpakaṭṭhena indriyāni daṭṭhabbāni? Saddho saddhindriyaṃ adhimokkhe patiṭṭhāpeti, saddhassa saddhindriyaṃ adhimokkhe patiṭṭhāpeti. Vīriyavā vīriyindriyaṃ paggahe patiṭṭhāpeti, vīriyavato vīriyindriyaṃ paggahe patiṭṭhāpeti. Satimā satindriyaṃ upaṭṭhāne patiṭṭhāpeti, satimato satindriyaṃ upaṭṭhāne patiṭṭhāpeti. Samāhito samādhindriyaṃ avikkhepe patiṭṭhāpeti, samāhitassa samādhindriyaṃ avikkhepe patiṭṭhāpeti. Paññavā paññindriyaṃ dassane patiṭṭhāpeti, paññavato paññindriyaṃ dassane patiṭṭhāpeti. Yogāvacaro pañcindriyāni nekkhamme patiṭṭhāpeti, yogāvacarassa pañcindriyāni nekkhamme patiṭṭhāpenti. Yogāvacaro pañcindriyāni abyāpāde patiṭṭhāpeti, yogāvacarassa pañcindriyāni abyāpāde patiṭṭhāpenti. Yogāvacaro pañcindriyāni ālokasaññāya patiṭṭhāpeti, yogāvacarassa pañcindriyāni ālokasaññāya patiṭṭhāpenti. Yogāvacaro pañcindriyāni avikkhepe patiṭṭhāpeti , yogāvacarassa pañcindriyāni avikkhepe patiṭṭhāpenti…pe… yogāvacaro pañcindriyāni arahattamagge patiṭṭhāpeti, yogāvacarassa pañcindriyāni arahattamagge patiṭṭhāpenti. Evaṃ patiṭṭhāpakaṭṭhena indriyāni daṭṭhabbāni.
如何以确立义来看诸根?有信者将信根确立于胜解,对有信者,信根确立于胜解。精进者将精进根确立于策励,对精进者,精进根确立于策励。具念者将念根确立于现起,对具念者,念根确立于现起。得定者将定根确立于不散乱,对得定者,定根确立于不散乱。有慧者将慧根确立于见,对有慧者,慧根确立于见。修行者将五根确立于出离,对修行者,五根确立于出离。修行者将五根确立于无嗔,对修行者,五根确立于无嗔。修行者将五根确立于光明想,对修行者,五根确立于光明想。修行者将五根确立于不散乱,对修行者,五根确立于不散乱……乃至……修行者将五根确立于阿拉汉道,对修行者,五根确立于阿拉汉道。如此,以确立义来看诸根。
Suttantaniddeso catuttho. · 经分别第四
5. Indriyasamodhānaṃ5. 根等至
§204
Puthujjano samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? Sekkho samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? Vītarāgo samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? Puthujjano samādhiṃ bhāvento sattahi ākārehi upaṭṭhānakusalo hoti. Sekkho samādhiṃ bhāvento aṭṭhahi ākārehi upaṭṭhānakusalo hoti. Vītarāgo samādhiṃ bhāvento dasahi ākārehi upaṭṭhānakusalo hoti.
凡夫修习定时,以几种行相而善巧于现起?有学修习定时,以几种行相而善巧于现起?离贪者修习定时,以几种行相而善巧于现起?凡夫修习定时,以七种行相而善巧于现起。有学修习定时,以八种行相而善巧于现起。离贪者修习定时,以十种行相而善巧于现起。
Puthujjano samādhiṃ bhāvento katamehi sattahākārehi upaṭṭhānakusalo hoti? Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti, samathanimittūpaṭṭhānakusalo hoti, paggahanimittūpaṭṭhānakusalo hoti, avikkhepūpaṭṭhānakusalo hoti, obhāsūpaṭṭhānakusalo hoti, sampahaṃsanūpaṭṭhānakusalo hoti, upekkhūpaṭṭhānakusalo hoti – puthujjano samādhiṃ bhāvento imehi sattahi ākārehi upaṭṭhānakusalo hoti.
凡夫修习定时,以哪七种行相而善巧于现起?由于作意,善巧于所缘之现起,善巧于止相之现起,善巧于策励相之现起,善巧于不散乱之现起,善巧于光明之现起,善巧于欢喜之现起,善巧于舍之现起——凡夫修习定时,以这七种行相而善巧于现起。
Sekkho samādhiṃ bhāvento katamehi aṭṭhahi ākārehi upaṭṭhānakusalo hoti? Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti, samathanimittūpaṭṭhānakusalo hoti, paggahanimittūpaṭṭhānakusalo hoti, avikkhepūpaṭṭhānakusalo hoti, obhāsūpaṭṭhānakusalo hoti, sampahaṃsanūpaṭṭhānakusalo hoti, upekkhūpaṭṭhānakusalo hoti, ekattūpaṭṭhānakusalo hoti – sekkho samādhiṃ bhāvento imehi aṭṭhahi ākārehi upaṭṭhānakusalo hoti.
有学修习定时,以哪八种行相而善巧于现起?由于作意,善巧于所缘之现起,善巧于止相之现起,善巧于策励相之现起,善巧于不散乱之现起,善巧于光明之现起,善巧于欢喜之现起,善巧于舍之现起,善巧于一性之现起——有学修习定时,以这八种行相而善巧于现起。
Vītarāgo samādhiṃ bhāvento katamehi dasahi ākārehi upaṭṭhānakusalo hoti? Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti…pe… ekattūpaṭṭhānakusalo hoti, ñāṇūpaṭṭhānakusalo hoti, vimuttūpaṭṭhānakusalo hoti – vītarāgo samādhiṃ bhāvento imehi dasahi ākārehi upaṭṭhānakusalo hoti.
离贪者修习定时,以哪十种行相而善巧于现起?由于作意,善巧于所缘之现起……乃至……善巧于一性之现起,善巧于智之现起,善巧于解脱之现起——离贪者修习定时,以这十种行相而善巧于现起。
§205
Puthujjano vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti, katihākārehi anupaṭṭhānakusalo hoti? Sekkho vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti , katihākārehi anupaṭṭhānakusalo hoti? Vītarāgo vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti, katihākārehi anupaṭṭhānakusalo hoti?
凡夫修习观时,以几种行相而善巧于现起,以几种行相而不善巧于现起?有学修习观时,以几种行相而善巧于现起,以几种行相而不善巧于现起?离贪者修习观时,以几种行相而善巧于现起,以几种行相而不善巧于现起?
Puthujjano vipassanaṃ bhāvento navahi ākārehi upaṭṭhānakusalo hoti, navahi ākārehi anupaṭṭhānakusalo hoti. Sekkho vipassanaṃ bhāvento dasahi ākārehi upaṭṭhānakusalo hoti, dasahi ākārehi anupaṭṭhānakusalo hoti. Vītarāgo vipassanaṃ bhāvento dvādasahi ākārehi upaṭṭhānakusalo hoti, dvādasahi ākārehi anupaṭṭhānakusalo hoti.
凡夫修习观时,以九种行相而善巧于现起,以九种行相而不善巧于现起。有学修习观时,以十种行相而善巧于现起,以十种行相而不善巧于现起。离贪者修习观时,以十二种行相而善巧于现起,以十二种行相而不善巧于现起。
Puthujjano vipassanaṃ bhāvento katamehi navahi ākārehi upaṭṭhānakusalo hoti, katamehi navahi ākārehi anupaṭṭhānakusalo hoti? Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti. Dukkhato upaṭṭhānakusalo hoti, sukhato anupaṭṭhānakusalo hoti. Anattato upaṭṭhānakusalo hoti, attato anupaṭṭhānakusalo hoti. Khayato upaṭṭhānakusalo hoti, ghanato anupaṭṭhānakusalo hoti. Vayato upaṭṭhānakusalo hoti, āyūhanānupaṭṭhānakusalo hoti. Vipariṇāmūpaṭṭhānakusalo hoti, dhuvato anupaṭṭhānakusalo hoti. Animittūpaṭṭhānakusalo hoti, nimittānupaṭṭhānakusalo hoti. Appaṇihitūpaṭṭhānakusalo hoti, paṇidhianupaṭṭhānakusalo hoti. Suññatūpaṭṭhānakusalo hoti, abhinivesānupaṭṭhānakusalo hoti – puthujjano vipassanaṃ bhāvento imehi navahi ākārehi upaṭṭhānakusalo hoti, imehi navahi ākārehi anupaṭṭhānakusalo hoti.
修习观的凡夫以哪九种行相善于现起,以哪九种行相善于不现起?以无常善于现起,以常善于不现起。以苦善于现起,以乐善于不现起。以无我善于现起,以我善于不现起。以灭尽善于现起,以密集善于不现起。以坏灭善于现起,以积集善于不现起。以变易善于现起,以恒常善于不现起。以无相善于现起,以相善于不现起。以无愿善于现起,以愿求善于不现起。以空善于现起,以执着善于不现起——修习观的凡夫以这九种行相善于现起,以这九种行相善于不现起。
§206
Sekkho vipassanaṃ bhāvento katamehi dasahi ākārehi upaṭṭhānakusalo hoti, katamehi dasahi ākārehi anupaṭṭhānakusalo hoti? Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti…pe… suññatūpaṭṭhānakusalo hoti, abhinivesānūpaṭṭhānakusalo hoti. Ñāṇūpaṭṭhānakusalo hoti, añāṇaanupaṭṭhānakusalo hoti – sekkho vipassanaṃ bhāvento imehi dasahi ākārehi upaṭṭhānakusalo hoti, imehi dasahi ākārehi anupaṭṭhānakusalo hoti.
修习观的有学以哪十种行相善于现起,以哪十种行相善于不现起?以无常善于现起,以常善于不现起……乃至……以空善于现起,以执着善于不现起。以智善于现起,以无智善于不现起——修习观的有学以这十种行相善于现起,以这十种行相善于不现起。
Vītarāgo vipassanaṃ bhāvento katamehi dvādasahi ākārehi upaṭṭhānakusalo hoti, katamehi dvādasahi ākārehi anupaṭṭhānakusalo hoti? Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti…pe… ñāṇūpaṭṭhānakusalo hoti, añāṇānupaṭṭhānakusalo hoti. Visaññogūpaṭṭhānakusalo hoti, saññogānupaṭṭhānakusalo hoti. Nirodhūpaṭṭhānakusalo hoti, saṅkhārānupaṭṭhānakusalo hoti – vītarāgo vipassanaṃ bhāvento imehi dvādasahi ākārehi upaṭṭhānakusalo hoti, imehi dvādasahi ākārehi anupaṭṭhānakusalo hoti.
修习观的离贪者以哪十二种行相善于现起,以哪十二种行相善于不现起?以无常善于现起,以常善于不现起……乃至……以智善于现起,以无智善于不现起。以离系善于现起,以系缚善于不现起。以灭善于现起,以诸行善于不现起——修习观的离贪者以这十二种行相善于现起,以这十二种行相善于不现起。
Āvajjitattā ārammaṇūpaṭṭhānakusalavasena indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati…pe… dhamme samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati. ti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti…pe… samathanimittūpaṭṭhānakusalavasena, paggahanimittūpaṭṭhānakusalavasena, avikkhepūpaṭṭhānakusalavasena, obhāsūpaṭṭhānakusalavasena, sampahaṃsanūpaṭṭhānakusalavasena, upekkhūpaṭṭhānakusalavasena , ekattūpaṭṭhānakusalavasena, ñāṇūpaṭṭhānakusalavasena, vimuttūpaṭṭhānakusalavasena.
由于作意之故,以所缘现起善巧之力调和诸根,了知行境,通达能力……乃至……调和诸法,了知行境,通达能力。如何调和诸根?以胜解之义调和信根……乃至……以止相现起善巧之力,以策励相现起善巧之力,以不散乱现起善巧之力,以光明现起善巧之力,以欢喜现起善巧之力,以舍现起善巧之力,以一性现起善巧之力,以智现起善巧之力,以解脱现起善巧之力。
Aniccato upaṭṭhānakusalavasena, niccato anupaṭṭhānakusalavasena, dukkhato upaṭṭhānakusalavasena, sukhato anupaṭṭhānakusalavasena, anattato upaṭṭhānakusalavasena, attato anupaṭṭhānakusalavasena, khayato upaṭṭhānakusalavasena, ghanato anupaṭṭhānakusalavasena, vayato upaṭṭhānakusalavasena, āyūhanānupaṭṭhānakusalavasena, vipariṇāmūpaṭṭhānakusalavasena, dhuvato anupaṭṭhānakusalavasena, animittūpaṭṭhānakusalavasena, nimittānupaṭṭhānakusalavasena, appaṇihitūpaṭṭhānakusalavasena, paṇidhianupaṭṭhānakusalavasena, suññatūpaṭṭhānakusalavasena, abhinivesānupaṭṭhānakusalavasena, ñāṇūpaṭṭhānakusalavasena, añāṇānupaṭṭhānakusalavasena, visaññogūpaṭṭhānakusalavasena, saññogānupaṭṭhānakusalavasena , nirodhūpaṭṭhānakusalavasena, saṅkhārānupaṭṭhānakusalavasena indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati.
以无常现起善巧之力,以常不现起善巧之力,以苦现起善巧之力,以乐不现起善巧之力,以无我现起善巧之力,以我不现起善巧之力,以灭尽现起善巧之力,以密集不现起善巧之力,以坏灭现起善巧之力,以积集不现起善巧之力,以变易现起善巧之力,以恒常不现起善巧之力,以无相现起善巧之力,以相不现起善巧之力,以无愿现起善巧之力,以愿求不现起善巧之力,以空现起善巧之力,以执着不现起善巧之力,以智现起善巧之力,以无智不现起善巧之力,以离系现起善巧之力,以系缚不现起善巧之力,以灭现起善巧之力,以诸行不现起善巧之力调和诸根,了知行境,通达能力。
§207
Catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasībhāvatāpaññā āsavānaṃ khaye ñāṇaṃ. Katamesaṃ tiṇṇannaṃ indriyānaṃ? Anaññātaññassāmītindriyassa, aññindriyassa, aññātāvindriyassa.
以六十四种行相对三根的自在慧是诸漏尽智。哪三根?未知当知根、已知根、具知根。
Anaññātaññassāmītindriyaṃ kati ṭhānāni gacchati? Aññindriyaṃ kati ṭhānāni gacchati? Aññātāvindriyaṃ kati ṭhānāni gacchati? Anaññātaññassāmītindriyaṃ ekaṃ ṭhānaṃ gacchati – sotāpattimaggaṃ. Aññindriyaṃ cha ṭhānāni gacchati – sotāpattiphalaṃ, sakadāgāmimaggaṃ, sakadāgāmiphalaṃ, anāgāmimaggaṃ, anāgāmiphalaṃ, arahattamaggaṃ. Aññātāvindriyaṃ ekaṃ ṭhānaṃ gacchati – arahattaphalaṃ.
未知当知根去往几处?已知根去往几处?具知根去往几处?未知当知根去往一处——入流道。已知根去往六处——入流果、一来道、一来果、不来道、不来果、阿拉汉道。具知根去往一处——阿拉汉果。
Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Sotāpattimaggakkhaṇe jātā dhammā, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ, sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.
在入流道刹那,未知当知根的信根以胜解为眷属,精进根以策励为眷属,念根以现起为眷属,定根以不散乱为眷属,慧根以见为眷属,意根以了知为眷属,喜根以遍满为眷属,命根以转起相续增上为眷属。在入流道刹那生起的诸法,除了心生色,一切都是善的,一切都是无漏的,一切都是出离的,一切都是趣向损减的,一切都是出世间的,一切都是以涅槃为所缘的。在入流道刹那,未知当知根的这些八根是俱生眷属,是互相眷属,是依止眷属,是相应眷属,是同行的,是俱生的,是和合的,是相应的。它们既是彼的行相也是眷属。
Sotāpattiphalakkhaṇe…pe… arahattaphalakkhaṇe aññātāvindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti…pe… jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Arahattaphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattaphalakkhaṇe aññātāvindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti . Teva tassa ākārā ceva honti parivārā ca. Iti imāni aṭṭha aṭṭhakāni catusaṭṭhi honti.
在入流果刹那……乃至……在阿拉汉果刹那,已知根的信根以胜解为眷属……乃至……命根以转起相续主宰为眷属。在阿拉汉果刹那生起的诸法一切都是无记的,除了心生色之外一切都是无漏的,一切都是出世间的,一切都是以涅槃为所缘的。在阿拉汉果刹那,已知根的这八根是俱生眷属。它们既是其行相也是其眷属。如此,这八个八组成为六十四。
ti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti ? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati. Apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti.
那些漏是什么?欲漏、有漏、见漏、无明漏。这些漏在何处被灭尽?以入流道,见漏被无余灭尽。导向恶趣的欲漏被灭尽,导向恶趣的有漏被灭尽,导向恶趣的无明漏被灭尽。这些漏在此被灭尽。以一来道,粗的欲漏被灭尽,与其同义的有漏被灭尽,与其同义的无明漏被灭尽。这些漏在此被灭尽。以不来道,欲漏被无余灭尽,与其同义的有漏被灭尽,与其同义的无明漏被灭尽。这些漏在此被灭尽。以阿拉汉道,有漏被无余灭尽,无明漏被无余灭尽。这些漏在此被灭尽。
Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;
对他而言,在此没有任何未见之事,也没有未了知的应知之事;
Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti.
凡有应知之事他已遍知一切,如来因此而为遍眼。
ti kenaṭṭhena samantacakkhu? Cuddasa buddhañāṇāni – dukkhe ñāṇaṃ buddhañāṇaṃ, dukkhasamudaye ñāṇaṃ buddhañāṇaṃ…pe… sabbaññutañāṇaṃ buddhañāṇaṃ, anāvaraṇañāṇaṃ buddhañāṇaṃ. Imāni cuddasa buddhañāṇāni. Imesaṃ cuddasannaṃ buddhañāṇānaṃ aṭṭha ñāṇāni sāvakasādhāraṇāni, cha ñāṇāni asādhāraṇāni sāvakehi.
以何义为遍眼?十四佛智——于苦之智是佛智,于苦集之智是佛智……乃至……一切知智是佛智,无障智是佛智。这些是十四佛智。在这十四佛智中,八智是与声闻共通的,六智是不与声闻共通的。
Yāvatā dukkhassa dukkhaṭṭho ñāto, aññāto dukkhaṭṭho natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. Yāvatā dukkhassa dukkhaṭṭho diṭṭho vidito sacchikato phassito paññāya; aphassito paññāya dukkhaṭṭho natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. Yāvatā samudayassa samudayaṭṭho…pe… yāvatā nirodhassa nirodhaṭṭho… yāvatā maggassa maggaṭṭho… yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho… yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho… yāvatā indriyaparopariyatte ñāṇaṃ… yāvatā sattānaṃ āsayānusaye ñāṇaṃ… yāvatā yamakapāṭihīre ñāṇaṃ… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ… yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, taṃ ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ.
凡苦的苦性被了知,没有未知的苦性——这是遍眼。凡是遍眼,那就是慧根。依慧根之力,以胜解之义为信根,以策励之义为精进根,以现起之义为念根,以不散乱之义为定根。凡苦的苦性被见、被了知、被作证、被慧所触;没有未被慧所触的苦性——这是遍眼。凡是遍眼,那就是慧根。依慧根之力,以胜解之义为信根,以策励之义为精进根,以现起之义为念根,以不散乱之义为定根。凡集的集性……乃至……凡灭的灭性……凡道的道性……凡义无碍解的义无碍解性……凡法无碍解的法无碍解性……凡词无碍解的词无碍解性……凡辩无碍解的辩无碍解性……凡根上下智……凡众生意乐随眠智……凡双神变智……凡大悲等至智……凡于包括天的世间、包括魔的、包括梵天的、包括沙门婆罗门的人众、包括天人的所见、所闻、所思、所识、所得、所寻求、被意所寻伺的,那被了知、被见、被了知、被作证、被慧所触。没有未被慧所触的——这是遍眼。凡是遍眼,那就是慧根。依慧根之力,以胜解之义为信根,以策励之义为精进根,以现起之义为念根,以不散乱之义为定根。
Saddahanto paggaṇhāti, paggaṇhanto saddahati. Saddahanto upaṭṭhāpeti, upaṭṭhāpento saddahati. Saddahanto samādahati, samādahanto saddahati. Saddahanto pajānāti, pajānanto saddahati. Paggaṇhanto upaṭṭhāpeti, upaṭṭhāpento paggaṇhāti. Paggaṇhanto samādahati, samādahanto paggaṇhāti. Paggaṇhanto pajānāti, pajānanto paggaṇhāti. Paggaṇhanto saddahati, saddahanto paggaṇhāti. Upaṭṭhāpento samādahati, samādahanto upaṭṭhāpeti. Upaṭṭhāpento pajānāti, pajānanto upaṭṭhāpeti. Upaṭṭhāpento saddahati, saddahanto upaṭṭhāpeti. Upaṭṭhāpento paggaṇhāti, paggaṇhanto upaṭṭhāpeti. Samādahanto pajānāti, pajānanto samādahati. Samādahanto saddahati, saddahanto samādahati. Samādahanto paggaṇhāti, paggaṇhanto samādahati. Samādahanto upaṭṭhāpeti, upaṭṭhāpento samādahati. Pajānanto saddahati, saddahanto pajānāti. Pajānanto paggaṇhāti, paggaṇhanto pajānāti. Pajānanto upaṭṭhāpeti, upaṭṭhāpento pajānāti. Pajānanto samādahati, samādahanto pajānāti.
信者策励,策励者信。信者现起,现起者信。信者等持,等持者信。信者了知,了知者信。策励者现起,现起者策励。策励者等持,等持者策励。策励者了知,了知者策励。策励者信,信者策励。现起者等持,等持者现起。现起者了知,了知者现起。现起者信,信者现起。现起者策励,策励者现起。等持者了知,了知者等持。等持者信,信者等持。等持者策励,策励者等持。等持者现起,现起者等持。了知者信,信者了知。了知者策励,策励者了知。了知者现起,现起者了知。了知者等持,等持者了知。
Saddahitattā paggahitaṃ, paggahitattā saddahitaṃ. Saddahitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā saddahitaṃ. Saddahitattā samādahitaṃ, samādahitattā saddahitaṃ. Saddahitattā pajānitaṃ, pajānitattā saddahitaṃ. Paggahitattā upaṭṭhāpitaṃ , upaṭṭhāpitattā paggahitaṃ. Paggahitattā samādahitaṃ, samādahitattā paggahitaṃ. Paggahitattā pajānitaṃ pajānitattā paggahitaṃ. Paggahitattā saddahitaṃ, saddahitattā paggahitaṃ. Upaṭṭhāpitattā samādahitaṃ, samādahitattā upaṭṭhāpitaṃ. Upaṭṭhāpitattā pajānitaṃ, pajānitattā upaṭṭhāpitaṃ. Upaṭṭhāpitattā saddahitaṃ, saddahitattā upaṭṭhāpitaṃ. Upaṭṭhāpitattā paggahitaṃ, paggahitattā upaṭṭhāpitaṃ. Samādahitattā pajānitaṃ, pajānitattā samādahitaṃ. Samādahitattā saddahitaṃ, saddahitattā samādahitaṃ. Samādahitattā paggahitaṃ, paggahitattā samādahitaṃ. Samādahitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā samādahitaṃ. Pajānitattā saddahitaṃ, saddahitattā pajānitaṃ. Pajānitattā paggahitaṃ, paggahitattā pajānitaṃ. Pajānitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā pajānitaṃ. Pajānitattā samādahitaṃ, samādahitattā pajānitaṃ.
因已信故已策励,因已策励故已信。因已信故已现起,因已现起故已信。因已信故已等持,因已等持故已信。因已信故已了知,因已了知故已信。因已策励故已现起,因已现起故已策励。因已策励故已等持,因已等持故已策励。因已策励故已了知,因已了知故已策励。因已策励故已信,因已信故已策励。因已现起故已等持,因已等持故已现起。因已现起故已了知,因已了知故已现起。因已现起故已信,因已信故已现起。因已现起故已策励,因已策励故已现起。因已等持故已了知,因已了知故已等持。因已等持故已信,因已信故已等持。因已等持故已策励,因已策励故已等持。因已等持故已现起,因已现起故已等持。因已了知故已信,因已信故已了知。因已了知故已策励,因已策励故已了知。因已了知故已现起,因已现起故已了知。因已了知故已等持,因已等持故已了知。
Yaṃ buddhacakkhu taṃ buddhañāṇaṃ, yaṃ buddhañāṇaṃ taṃ buddhacakkhu, yena cakkhunā tathāgato satte passati apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino , appekacce naparalokavajjabhayadassāvino.
佛眼即是佛智,佛智即是佛眼,如来以此眼见诸有情:少垢者、多垢者、利根者、钝根者、善相者、恶相者、易教化者、难教化者,一些见来世罪与怖畏者,一些不见来世罪与怖畏者。
ti saddho puggalo apparajakkho, assaddho puggalo mahārajakkho. Āraddhavīriyo puggalo apparajakkho, kusīto puggalo mahārajakkho. Upaṭṭhitassati puggalo apparajakkho, muṭṭhassati puggalo mahārajakkho. Samāhito puggalo apparajakkho, asamāhito puggalo mahārajakkho. Paññavā puggalo apparajakkho, duppañño puggalo mahārajakkho.
有信者是少垢者,无信者是多垢者。精进者是少垢者,懈怠者是多垢者。念已现起者是少垢者,失念者是多垢者。得定者是少垢者,不得定者是多垢者。有慧者是少垢者,劣慧者是多垢者。
ti saddho puggalo tikkhindriyo, assaddho puggalo mudindriyo…pe… paññavā puggalo tikkhindriyo, duppañño puggalo mudindriyo. ti saddho puggalo svākāro, assaddho puggalo dvākāro…pe… paññavā puggalo svākāro, duppañño puggalo dvākāro. ti saddho puggalo suviññāpayo, assaddho puggalo duviññāpayo…pe… paññavā puggalo suviññāpayo, duppañño puggalo duviññāpayo.
有信者是利根者,无信者是钝根者……有慧者是利根者,劣慧者是钝根者。有信者是善相者,无信者是恶相者……有慧者是善相者,劣慧者是恶相者。有信者是易教化者,无信者是难教化者……有慧者是易教化者,劣慧者是难教化者。
ti saddho puggalo paralokavajjabhayadassāvī, assaddho puggalo naparalokavajjabhayadassāvī. Āraddhavīriyo puggalo paralokavajjabhayadassāvī , kusīto puggalo naparalokavajjabhayadassāvī…pe… paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo naparalokavajjabhayadassāvī.
有信者是见来世罪与怖畏者,无信者是不见来世罪与怖畏者。精进者是见来世罪与怖畏者,懈怠者是不见来世罪与怖畏者……有慧者是见来世罪与怖畏者,劣慧者是不见来世罪与怖畏者。
ti khandhaloko dhātuloko āyatanaloko vipattibhavaloko vipattisambhavaloko sampattibhavaloko sampattisambhavaloko.
蕴世间、界世间、处世间、恶趣有世间、恶趣生世间、善趣有世间、善趣生世间。
Eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – satta viññāṇaṭṭhitiyo. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo.
一世间——一切有情依食而住。二世间——名与色。三世间——三受。四世间——四食。五世间——五取蕴。六世间——六内处。七世间——七识住。八世间——八世间法。九世间——九有情居。十世间——十处。十二世间——十二处。十八世间——十八界。
nti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā honti, seyyathāpi ukkhittāsike vadhake. Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāti paṭivijjhatīti.
一切烦恼是罪,一切恶行是罪,一切行是罪,一切趣有之业是罪。如此,于此世间与此罪中,强烈的怖畏想现起,犹如举剑的杀戮者。以这五十种行相,了知、见、知、通达这五根。
Indriyasamodhāno pañcamo. · 根等至第五
Tatiyabhāṇavāro. · 第三诵品
Indriyakathā niṭṭhitā. · 根论完
5. Vimokkhakathā
5. 解脱之论
1. Uddeso1. 略说
§209
Purimanidānaṃ . ‘‘Tayome , bhikkhave, vimokkhā. Katame tayo? Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho – ime kho, bhikkhave, tayo vimokkhā.
前因缘。「诸比库,这三种解脱。哪三种?空解脱、无相解脱、无愿解脱——诸比库,这些是三种解脱。
‘‘Api ca, aṭṭhasaṭṭhi vimokkhā – suññato vimokkho, animitto vimokkho, appaṇihito vimokkho; ajjhattavuṭṭhāno vimokkho, bahiddhāvuṭṭhāno vimokkho, dubhato vuṭṭhāno vimokkho; ajjhattavuṭṭhānā cattāro vimokkhā, bahiddhāvuṭṭhānā cattāro vimokkhā, dubhato vuṭṭhānā cattāro vimokkhā; ajjhattavuṭṭhānānaṃ anulomā cattāro vimokkhā, bahiddhāvuṭṭhānānaṃ anulomā cattāro vimokkhā, dubhato vuṭṭhānānaṃ anulomā cattāro vimokkhā; ajjhattavuṭṭhānapaṭippassaddhī cattāro vimokkhā, bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā, dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā; rūpī rūpāni passatīti vimokkho, ajjhattaṃ arūpasaññī bahiddhā rūpāni passatīti vimokkho, subhaṃ teva adhimutto hotīti vimokkho; ākāsānañcāyatanasamāpatti vimokkho, viññāṇañcāyatanasamāpatti vimokkho, ākiñcaññāyatanasamāpatti vimokkho; nevasaññānāsaññāyatanasamāpatti vimokkho, saññāvedayitanirodhasamāpatti vimokkho; samayavimokkho, asamayavimokkho; sāmayiko vimokkho, asāmayiko vimokkho; kuppo vimokkho, akuppo vimokkho; lokiyo vimokkho, lokuttaro vimokkho; sāsavo vimokkho, anāsavo vimokkho; sāmiso vimokkho, nirāmiso vimokkho; nirāmisānirāmisataro vimokkho, paṇihito vimokkho, appaṇihito vimokkho, paṇihitappaṭippassaddhi vimokkho; saññutto vimokkho, visaññutto vimokkho; ekattavimokkho, nānattavimokkho , saññāvimokkho, ñāṇavimokkho; sītisiyāvimokkho , jhānavimokkho, anupādācittassa vimokkho’’.
「然而,有六十八种解脱——空解脱、无相解脱、无愿解脱;内出起解脱、外出起解脱、两者出起解脱;内出起的四种解脱、外出起的四种解脱、两者出起的四种解脱;内出起的随顺四种解脱、外出起的随顺四种解脱、两者出起的随顺四种解脱;内出起轻安的四种解脱、外出起轻安的四种解脱、两者出起轻安的四种解脱;有色者见诸色之解脱、于内无色想者于外见诸色之解脱、只对净而胜解之解脱;空无边处等至解脱、识无边处等至解脱、无所有处等至解脱;非想非非想处等至解脱、想受灭等至解脱;时解脱、非时解脱;有时解脱、无时解脱;可动解脱、不可动解脱;世间解脱、出世间解脱;有漏解脱、无漏解脱;有食解脱、无食解脱;无食中更无食解脱、有愿解脱、无愿解脱、有愿轻安解脱;有结解脱、离结解脱;一性解脱、种种性解脱、想解脱、智解脱;清凉解脱、禅那解脱、无取着心解脱」。
2. Niddeso2. 分别
§210
Katamo Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘‘suññamidaṃ attena vā attaniyena vā’’ti. So tattha abhinivesaṃ na karotīti – suññato vimokkho. Ayaṃ suññato vimokkho.
什么是空解脱?于此,比库去阿兰若,或去树下,或去空屋,如此省察:「此是空无我或我所」。他于此不作执着——这是空解脱。这是空解脱。
Katamo Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘‘suññamidaṃ attena vā attaniyena vā’’ti. So tattha nimittaṃ na karotīti – animitto vimokkho. Ayaṃ animitto vimokkho.
什么是无相解脱?于此,比库去阿兰若,或去树下,或去空屋,如此省察:「此是空无我或我所」。他于此不作相——这是无相解脱。这是无相解脱。
Katamo Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘‘suññamidaṃ attena vā attaniyena vā’’ti. So tattha paṇidhiṃ na karotīti – appaṇihito vimokkho. Ayaṃ appaṇihito vimokkho.
什么是无愿解脱?于此,比库去阿兰若,或去树下,或去空屋,如此省察:「此是空无我或我所」。他于此不作愿——这是无愿解脱。这是无愿解脱。
Katamo Cattāri jhānāni – ayaṃ ajjhattavuṭṭhāno vimokkho. Katamo bahiddhāvuṭṭhāno vimokkho? Catasso arūpasamāpattiyo – ayaṃ bahiddhāvuṭṭhāno vimokkho. Katamo dubhato vuṭṭhāno vimokkho? Cattāro ariyamaggā – ayaṃ dubhato vuṭṭhāno vimokkho.
什么是内出起解脱?四种禅那——这是内出起解脱。什么是外出起解脱?四种无色等至——这是外出起解脱。什么是两者出起解脱?四种圣道——这是两者出起解脱。
Katame Paṭhamaṃ jhānaṃ nīvaraṇehi vuṭṭhāti. Dutiyaṃ jhānaṃ vitakkavicārehi vuṭṭhāti. Tatiyaṃ jhānaṃ pītiyā vuṭṭhāti. Catutthaṃ jhānaṃ sukhadukkhehi vuṭṭhāti. Ime ajjhattavuṭṭhānā cattāro vimokkhā.
哪四种是内出起的四种解脱?初禅从诸盖出起。第二禅从寻伺出起。第三禅从喜出起。第四禅从苦乐出起。这些是内出起的四种解脱。
Katame Ākāsānañcāyatanasamāpatti rūpasaññāya paṭighasaññāya nānattasaññāya vuṭṭhāti. Viññāṇañcāyatanasamāpatti ākāsānañcāyatanasaññāya vuṭṭhāti. Ākiñcaññāyatanasamāpatti viññāṇañcāyatanasaññāya vuṭṭhāti. Nevasaññānāsaññāyatanasamāpatti ākiñcaññāyatanasaññāya vuṭṭhāti. Ime bahiddhāvuṭṭhānā cattāro vimokkhā.
哪四种是外出起的四种解脱?空无边处等至从色想、有对想、种种想出起。识无边处等至从空无边处想出起。无所有处等至从识无边处想出起。非想非非想处等至从无所有处想出起。这些是外出起的四种解脱。
Katame Sotāpattimaggo sakkāyadiṭṭhivicikicchāsīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Sakadāgāmimaggo oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti . Anāgāmimaggo anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Arahattamaggo rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Ime dubhato vuṭṭhānā cattāro vimokkhā.
什么是四解脱?入流道从身见、疑、戒禁取、见随眠、疑随眠出起,从随从彼的诸烦恼与诸蕴出起,于外从一切相出起。一来道从粗的欲贪结、嗔恚结、粗的欲贪随眠、嗔恚随眠出起,从随从彼的诸烦恼与诸蕴出起,于外从一切相出起。不来道从微细的欲贪结、嗔恚结、微细的欲贪随眠、嗔恚随眠出起,从随从彼的诸烦恼与诸蕴出起,于外从一切相出起。阿拉汉道从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠出起,从随从彼的诸烦恼与诸蕴出起,于外从一切相出起。这些是两边出起的四解脱。
§211
Katame Paṭhamaṃ jhānaṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, dutiyaṃ jhānaṃ paṭilābhatthāya…pe… tatiyaṃ jhānaṃ paṭilābhatthāya…pe… catutthaṃ jhānaṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca – ime ajjhattavuṭṭhānānaṃ anulomā cattāro vimokkhā.
什么是四解脱?为了获得第一禅那,有寻、伺、喜、乐、心一境性;为了获得第二禅那……为了获得第三禅那……为了获得第四禅那,有寻、伺、喜、乐、心一境性——这些是内出起的随顺四解脱。
Katame Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, viññāṇañcāyatanasamāpattiṃ…pe… ākiñcaññāyatanasamāpattiṃ …pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca – ime bahiddhāvuṭṭhānānaṃ anulomā cattāro vimokkhā.
什么是四解脱?为了获得空无边处等至,有寻、伺、喜、乐、心一境性;为了获得识无边处等至……为了获得无所有处等至……为了获得非想非非想处等至,有寻、伺、喜、乐、心一境性——这些是外出起的随顺四解脱。
Katame Sotāpattimaggaṃ paṭilābhatthāya . Sakadāgāmimaggaṃ paṭilābhatthāya…pe… anāgāmimaggaṃ paṭilābhatthāya…pe… arahattamaggaṃ paṭilābhatthāya – ime dubhato vuṭṭhānānaṃ anulomā cattāro vimokkhā.
什么是四解脱?为了获得入流道;为了获得一来道……为了获得不来道……为了获得阿拉汉道——这些是两边出起的随顺四解脱。
Katame Paṭhamassa jhānassa paṭilābho vā vipāko vā, dutiyassa jhānassa…pe… tatiyassa jhānassa…pe… catutthassa jhānassa paṭilābho vā vipāko vā – ime ajjhattavuṭṭhānapaṭippassaddhī cattāro vimokkhā.
什么是四解脱?第一禅那的获得或果报;第二禅那的……第三禅那的……第四禅那的获得或果报——这些是内出起轻安的四解脱。
Katame Ākāsānañcāyatanasamāpattiyā paṭilābho vā vipāko vā, viññāṇañcāyatanasamāpattiyā…pe… ākiñcaññāyatanasamāpattiyā…pe… nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā – ime bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā.
什么是四解脱?空无边处等至的获得或果报;识无边处等至的……无所有处等至的……非想非非想处等至的获得或果报——这些是外出起轻安的四解脱。
Katame Sotāpattimaggassa sotāpattiphalaṃ, sakadāgāmimaggassa sakadāgāmiphalaṃ , anāgāmimaggassa anāgāmiphalaṃ, arahattamaggassa arahattaphalaṃ – ime dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā.
什么是四解脱?入流道的入流果,一来道的一来果,不来道的不来果,阿拉汉道的阿拉汉果——这些是两边出起轻安的四解脱。
§212
Kathaṃ Idhekacco ajjhattaṃ paccattaṃ nīlanimittaṃ manasikaroti, nīlasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā bahiddhā nīlanimitte cittaṃ upasaṃharati, nīlasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – ‘‘ajjhattañca bahiddhā ca ubhayamidaṃ rūpa’’nti, rūpasaññī hoti. Idhekacco ajjhattaṃ paccattaṃ pītanimittaṃ…pe… lohitanimittaṃ…pe… odātanimittaṃ manasikaroti, odātasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā bahiddhā odātanimitte cittaṃ upasaṃharati, odātasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – ‘‘ajjhattañca bahiddhā ca ubhayamidaṃ rūpa’’nti, rūpasaññī hoti. Evaṃ rūpī rūpāni passatīti – vimokkho.
如何?这里,某人于内、于自己作意青相,获得青想。他善取彼相,善持、持取,善安立、安立。他善取彼相,善持、持取,善安立、安立后,于外对青相引导心,获得青想。他善取彼相,善持、持取,善安立、安立。他善取彼相,善持、持取,善安立、安立后,亲近、修习、多作。他如此想:「于内与于外,这两者都是色」,他有色想。这里,某人于内、于自己作意黄相……作意红相……作意白相,获得白想。他善取彼相,善持、持取,善安立、安立。他善取彼相,善持、持取,善安立、安立后,于外对白相引导心,获得白想。他善取彼相,善持、持取,善安立、安立。他善取彼相,善持、持取,善安立、安立后,亲近、修习、多作。他如此想:「于内与于外,这两者都是色」,他有色想。如此,有色者见诸色——这是解脱。
Kathaṃ Idhekacco ajjhattaṃ paccattaṃ nīlanimittaṃ na manasikaroti, nīlasaññaṃ na paṭilabhati; bahiddhā nīlanimitte cittaṃ upasaṃharati, nīlasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – ‘‘ajjhattaṃ arūpaṃ, bahiddhā rūpamida’’nti, rūpasaññī hoti. Idhekacco ajjhattaṃ paccattaṃ pītanimittaṃ…pe… lohitanimittaṃ…pe… odātanimittaṃ na manasikaroti, odātasaññaṃ na paṭilabhati; bahiddhā odātanimitte cittaṃ upasaṃharati, odātasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – ‘‘ajjhattaṃ arūpaṃ bahiddhā rūpamida’’nti, rūpasaññī hoti. Evaṃ ajjhattaṃ arūpasaññī bahiddhā rūpāni passatīti – vimokkho.
如何?此处某人于内自身不作意青相,不获得青想;于外青相引导心,获得青想。他善取那个相,善持而持,善安住而安住。他善取那个相,善持而持,善持而安住后,亲近、修习、多作。他如此想:「内无色,外有色」,他成为有色想者。此处某人于内自身不作意黄相……(中略)……红相……(中略)……白相,不获得白想;于外白相引导心,获得白想。他善取那个相,善持而持,善安住而安住。他善取那个相,善持而持,善安住而安住后,亲近、修习、多作。他如此想:「内无色,外有色」,他成为有色想者。如此,内无色想者见外诸色——此为解脱。
Kathaṃ Idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Mettāya bhāvitattā sattā appaṭikūlā honti. Karuṇāsahagatena cetasā…pe… karuṇāya bhāvitattā sattā appaṭikūlā honti. Muditāsahagatena cetasā…pe… muditāya bhāvitattā sattā appaṭikūlā honti. Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe… upekkhāya bhāvitattā sattā appaṭikūlā honti. Evaṃ ‘‘subhaṃ’’ teva adhimutto hotīti – vimokkho.
如何?此处比库以与慈俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下横遍一切处,对一切如对自己,以与慈俱行之心,以广大、极大、无量、无怨、无害之心遍满全世界而住。由于修习慈,众生成为无敌对者。以与悲俱行之心……(中略)……由于修习悲,众生成为无敌对者。以与喜俱行之心……(中略)……由于修习喜,众生成为无敌对者。以与舍俱行之心遍满一方而住……(中略)……由于修习舍,众生成为无敌对者。如此,他只胜解为「净」——此为解脱。
§213
Katamo Idha bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ananto ākāso’’ti ākāsānañcāyatanaṃ upasampajja viharati – ayaṃ ākāsānañcāyatanasamāpatti vimokkho.
何者?此处比库完全超越诸色想,灭没有对想,不作意种种想,「虚空无边」,成就空无边处而住——此空无边处等至为解脱。
Katamo Idha bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘‘anantaṃ viññāṇa’’nti viññāṇañcāyatanaṃ upasampajja viharati – ayaṃ viññāṇañcāyatanasamāpatti vimokkho.
何者?此处比库完全超越空无边处,「识无边」,成就识无边处而住——此识无边处等至为解脱。
Katamo Idha bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘‘natthi kiñcī’’ti ākiñcaññāyatanaṃ upasampajja viharati – ayaṃ ākiñcaññāyatanasamāpatti vimokkho .
何者?此处比库完全超越识无边处,「无所有」,成就无所有处而住——此无所有处等至为解脱。
Katamo Idha bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati – ayaṃ nevasaññānāsaññāyatanasamāpatti vimokkho.
何者?此处比库完全超越无所有处,成就非想非非想处而住——此非想非非想处等至为解脱。
Katamo Idha bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati – ayaṃ saññāvedayitanirodhasamāpatti vimokkho.
何者?此处比库完全超越非想非非想处,成就想受灭而住——此想受灭等至为解脱。
Katamo Cattāri ca jhānāni catasso ca arūpasamāpattiyo – ayaṃ samayavimokkho.
何者?四禅那与四无色等至——此为时解脱。
Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ asamayavimokkho.
何者?四圣道、四沙门果与涅槃——这是非时解脱。
Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ sāmayiko vimokkho.
何者?四禅那与四无色等至——这是有时解脱。
Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ asāmayiko vimokkho.
何者?四圣道、四沙门果与涅槃——这是非有时解脱。
Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ kuppo vimokkho.
何者?四禅那与四无色等至——这是可动摇解脱。
Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ akuppo vimokkho.
何者?四圣道、四沙门果与涅槃——这是不可动摇解脱。
Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ lokiyo vimokkho.
何者?四禅那与四无色等至——这是世间解脱。
Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ lokuttaro vimokkho.
何者?四圣道、四沙门果与涅槃——这是出世间解脱。
Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ sāsavo vimokkho.
何者?四禅那与四无色等至——这是有漏解脱。
Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ anāsavo vimokkho.
什么是四圣道、四沙门果与涅槃——这是无漏解脱。
Katamo Rūpappaṭisaññutto vimokkho – ayaṃ sāmiso vimokkho.
什么是与色相应的解脱——这是有食解脱。
Katamo Arūpappaṭisaññutto vimokkho – ayaṃ nirāmiso vimokkho.
什么是与无色相应的解脱——这是无食解脱。
Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ nirāmisānirāmisataro vimokkho.
什么是四圣道、四沙门果与涅槃——这是无食中更无食的解脱。
Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ paṇihito vimokkho. Katamo appaṇihito vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ appaṇihito vimokkho.
什么是四禅那与四无色定——这是有愿解脱。什么是无愿解脱?四圣道、四沙门果与涅槃——这是无愿解脱。
Katamo Paṭhamassa jhānassa paṭilābho vā vipāko vā …pe… nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā – ayaṃ paṇihitappaṭippassaddhi vimokkho.
什么是初禅那的获得或果报……乃至……非想非非想处定的获得或果报——这是有愿止息解脱。
Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ saññutto vimokkho.
什么是四禅那与四无色定——这是相应解脱。
Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ visaññutto vimokkho.
什么是四圣道、四沙门果与涅槃——这是离相应解脱。
Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ ekattavimokkho.
什么是一性解脱?四圣道、四沙门果、涅槃——这是一性解脱。
Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ nānattavimokkho.
什么是种种性解脱?四禅那、四无色等至——这是种种性解脱。
§214
Katamo Siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti, vatthuvasena pariyāyena. Kathañca siyā? Aniccānupassanāñāṃ niccato saññāya muccatīti – saññāvimokkho . Dukkhānupassanāñāṃ sukhato saññāya muccatīti – saññāvimokkho. Anattānupassanāñāṇaṃ attato saññāya muccatīti – saññāvimokkho. Nibbidānupassanāñāṇaṃ nandiyā saññāya muccatīti – saññāvimokkho. Virāgānupassanāñāṇaṃ rāgato saññāya muccatīti – saññāvimokkho. Nirodhānupassanāñāṇaṃ samudayato saññāya muccatīti – saññāvimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato saññāya muccatīti – saññāvimokkho. Animittānupassanāñāṇaṃ nimittato saññāya muccatīti – saññāvimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā saññāya muccatīti – saññāvimokkho. Suññatānupassanāñāṇaṃ abhinivesato saññāya muccatīti – saññāvimokkho. Evaṃ siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena.
什么是想解脱?一个想解脱成为十个想解脱,十个想解脱成为一个想解脱,依事、依法门。如何是?无常随观智从常想解脱——想解脱。苦随观智从乐想解脱——想解脱。无我随观智从我想解脱——想解脱。厌离随观智从喜想解脱——想解脱。离贪随观智从贪想解脱——想解脱。灭随观智从集想解脱——想解脱。舍遣随观智从执取想解脱——想解脱。无相随观智从相想解脱——想解脱。无愿随观智从愿想解脱——想解脱。空随观智从现贪想解脱——想解脱。如此,一个想解脱成为十个想解脱,十个想解脱成为一个想解脱,依事、依法门。
Rūpe aniccānupassanāñāṇaṃ niccato saññāya muccatīti – saññāvimokkho…pe… rūpe suññatānupassanāñāṇaṃ abhinivesato saññāya muccatīti – saññāvimokkho. Evaṃ siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena.
于色的无常随观智从常想解脱——想解脱……(中略)……于色的空随观智从现贪想解脱——想解脱。如此,一个想解脱成为十个想解脱,十个想解脱成为一个想解脱,依事、依法门。
Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato saññāya muccatīti – saññāvimokkho…pe… jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato saññāya muccatīti – saññāvimokkho . Evaṃ siyā, eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena – ayaṃ saññāvimokkho.
于受……(中略)……于想……于诸行……于识……于眼……(中略)……于老死的无常随观智从常想解脱——想解脱……(中略)……于老死的空随观智从现贪想解脱——想解脱。如此,一个想解脱成为十个想解脱,十个想解脱成为一个想解脱,依事、依法门——这是想解脱。
§215
Katamo Siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena ti . Kathañca siyā? Aniccānupassanā yathābhūtaṃ ñāṇaṃ niccato sammohā aññāṇā muccatīti – ñāṇavimokkho. Dukkhānupassanā yathābhūtaṃ ñāṇaṃ sukhato sammohā aññāṇā muccatīti – ñāṇavimokkho. Anattānupassanā yathābhūtaṃ ñāṇaṃ attato sammohā aññāṇā muccatīti – ñāṇavimokkho. Nibbidānupassanā yathābhūtaṃ ñāṇaṃ nandiyā sammohā aññāṇā muccatīti – ñāṇavimokkho. Virāgānupassanā yathābhūtaṃ ñāṇaṃ rāgato sammohā aññāṇā muccatīti – ñāṇavimokkho. Nirodhānupassanā yathābhūtaṃ ñāṇaṃ samudayato sammohā aññāṇā muccatīti – ñāṇavimokkho. Paṭinissaggānupassanā yathābhūtaṃ ñāṇaṃ ādānato sammohā aññāṇā muccatīti – ñāṇavimokkho. Animittānupassanā yathābhūtaṃ ñāṇaṃ nimittato sammohā aññāṇā muccatīti – ñāṇavimokkho. Appaṇihitānupassanā thābhūtaṃ ñāṇaṃ paṇidhiyā sammohā aññāṇā muccatīti – ñāṇavimokkho. Suññatānupassanā yathābhūtaṃ ñāṇaṃ abhinivesato sammohā aññāṇā muccatīti – ñāṇavimokkho. Evaṃ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena.
什么是智解脱?一个智解脱成为十个智解脱,十个智解脱成为一个智解脱,依事、依法门。如何是?无常随观如实智从常的迷妄、无智解脱——智解脱。苦随观如实智从乐的迷妄、无智解脱——智解脱。无我随观如实智从我的迷妄、无智解脱——智解脱。厌离随观如实智从喜的迷妄、无智解脱——智解脱。离贪随观如实智从贪的迷妄、无智解脱——智解脱。灭随观如实智从集的迷妄、无智解脱——智解脱。舍遣随观如实智从执取的迷妄、无智解脱——智解脱。无相随观如实智从相的迷妄、无智解脱——智解脱。无愿随观如实智从愿的迷妄、无智解脱——智解脱。空随观如实智从现贪的迷妄、无智解脱——智解脱。如此,一个智解脱成为十个智解脱,十个智解脱成为一个智解脱,依事、依法门。
Rūpe aniccānupassanā yathābhūtaṃ ñāṇaṃ niccato sammohā aññāṇā muccatīti – ñāṇavimokkho…pe… rūpe suññatānupassanā yathābhūtaṃ ñāṇaṃ abhinivesato sammohā aññāṇā muccatīti – ñāṇavimokkho. Evaṃ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena.
于色的无常随观如实智从常的迷妄、无智解脱——智解脱……(中略)……于色的空随观如实智从现贪的迷妄、无智解脱——智解脱。如此,一个智解脱成为十个智解脱,十个智解脱成为一个智解脱,依事、依法门。
Vedanāya …pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā yathābhūtaṃ ñāṇaṃ niccato sammohā aññāṇā muccatīti – ñāṇavimokkho…pe… jarāmaraṇe suññatānupassanā yathābhūtaṃ ñāṇaṃ abhinivesato sammohā aññāṇā muccatīti – ñāṇavimokkho. Evaṃ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena – ayaṃ ñāṇavimokkho.
于受……(中略)……于想……于诸行……于识……于眼……(中略)……于老死的无常随观如实智从常的迷妄、无智解脱——智解脱……(中略)……于老死的空随观如实智从现贪的迷妄、无智解脱——智解脱。如此,一个智解脱成为十个智解脱,十个智解脱成为一个智解脱,依事、依法门——这是智解脱。
§216
Katamo Siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena ti. Kathañca siyā? Aniccānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ niccato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Dukkhānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ sukhato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Anattānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ attato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Nibbidānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ nandiyā santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Virāgānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ rāgato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho . Nirodhānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ samudayato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Paṭinissaggānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ ādānato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Animittānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ nimittato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Appaṇihitānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ paṇidhiyā santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Suññatānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ abhinivesato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Evaṃ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena.
什么是「一个清凉解脱可以是十个清凉解脱,十个清凉解脱可以是一个清凉解脱,依事依方法」?如何可以?无常随观是无上清凉之智,从常性的热恼、燃烧、苦恼中解脱——清凉解脱。苦随观是无上清凉之智,从乐性的热恼、燃烧、苦恼中解脱——清凉解脱。无我随观是无上清凉之智,从我性的热恼、燃烧、苦恼中解脱——清凉解脱。厌离随观是无上清凉之智,从欢喜的热恼、燃烧、苦恼中解脱——清凉解脱。离贪随观是无上清凉之智,从贪的热恼、燃烧、苦恼中解脱——清凉解脱。灭随观是无上清凉之智,从集的热恼、燃烧、苦恼中解脱——清凉解脱。舍遣随观是无上清凉之智,从执取的热恼、燃烧、苦恼中解脱——清凉解脱。无相随观是无上清凉之智,从相的热恼、燃烧、苦恼中解脱——清凉解脱。无愿随观是无上清凉之智,从愿的热恼、燃烧、苦恼中解脱——清凉解脱。空随观是无上清凉之智,从执着的热恼、燃烧、苦恼中解脱——清凉解脱。如此,一个清凉解脱可以是十个清凉解脱,十个清凉解脱可以是一个清凉解脱,依事依方法。
Rūpe aniccānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ niccato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho…pe… rūpe suññatānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ abhinivesato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Evaṃ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena.
于色的无常随观是无上清凉之智,从常性的热恼、燃烧、苦恼中解脱——清凉解脱……(中略)……于色的空随观是无上清凉之智,从执着的热恼、燃烧、苦恼中解脱——清凉解脱。如此,一个清凉解脱可以是十个清凉解脱,十个清凉解脱可以是一个清凉解脱,依事依方法。
Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ niccato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho…pe… jarāmaraṇe suññatānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ abhinivesato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Evaṃ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena – ayaṃ sītisiyāvimokkho.
于受……(中略)……于想……于诸行……于识……于眼……(中略)……于老死的无常随观是无上清凉之智,从常性的热恼、燃烧、苦恼中解脱——清凉解脱……(中略)……于老死的空随观是无上清凉之智,从执着的热恼、燃烧、苦恼中解脱——清凉解脱。如此,一个清凉解脱可以是十个清凉解脱,十个清凉解脱可以是一个清凉解脱,依事依方法——这是清凉解脱。
§217
Katamo Nekkhammaṃ jhāyatīti jhānaṃ. Kāmacchandaṃ jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpetīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānavimokkho. Abyāpādo jhāyatīti – jhānaṃ. Byāpādaṃ jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpetīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānavimokkho. Ālokasaññā jhāyatīti – jhānaṃ. Thinamiddhaṃ jhāpetīti – jhānaṃ…pe… avikkhepo jhāyatīti – jhānaṃ. Uddhaccaṃ jhāpetīti – jhānaṃ. Dhammavavatthānaṃ jhāyatīti – jhānaṃ. Vicikicchaṃ jhāpetīti – jhānaṃ. Ñāṇaṃ jhāyatīti – jhānaṃ. Avijjaṃ jhāpetīti – jhānaṃ. Pāmojjaṃ jhāyatīti – jhānaṃ. Aratiṃ jhāpetīti – jhānaṃ. Paṭhamaṃ jhānaṃ jhāyatīti – jhānaṃ. Nīvaraṇe jhāpetīti – jhānaṃ…pe… arahattamaggo jhāyatīti – jhānaṃ. Sabbakilese jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpetīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānavimokkho – ayaṃ jhānavimokkho.
什么是「出离禅修」——禅那。烧尽欲欲——禅那。禅修者解脱——禅那解脱。烧尽者解脱——禅那解脱。「禅修」——诸法。「烧尽」——诸烦恼。知已禅修与已烧尽——禅那解脱。无嗔禅修——禅那。烧尽嗔恨——禅那。禅修者解脱——禅那解脱。烧尽者解脱——禅那解脱。「禅修」——诸法。「烧尽」——诸烦恼。知已禅修与已烧尽——禅那解脱。光明想禅修——禅那。烧尽昏沉睡眠——禅那……(中略)……不散乱禅修——禅那。烧尽掉举——禅那。法的简择禅修——禅那。烧尽疑——禅那。智禅修——禅那。烧尽无明——禅那。喜悦禅修——禅那。烧尽不乐——禅那。初禅那禅修——禅那。烧尽诸盖——禅那……(中略)……阿拉汉道禅修——禅那。烧尽一切烦恼——禅那。禅修者解脱——禅那解脱。烧尽者解脱——禅那解脱。「禅修」——诸法。「烧尽」——诸烦恼。知已禅修与已烧尽——禅那解脱——这是禅那解脱。
§218
Katamo Siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena ti . Kathañca siyā? Aniccānupassanāñāṇaṃ niccato upādānā muccatīti – anupādācittassa vimokkho. Dukkhānupassanāñāṇaṃ sukhato upādānā muccatīti – anupādācittassa vimokkho. Anattānupassanāñāṇaṃ attato upādānā muccatīti – anupādācittassa vimokkho. Nibbidānupassanāñāṇaṃ nandiyā upādānā muccatīti – anupādācittassa vimokkho. Virāgānupassanāñāṇaṃ rāgato upādānā muccatīti – anupādācittassa vimokkho. Nirodhānupassanāñāṇaṃ samudayato upādānā muccatīti – anupādācittassa vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato upādānā muccatīti – anupādācittassa vimokkho. Animittānupassanāñāṇaṃ nimittato upādānā muccatīti – anupādācittassa vimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā upādānā muccatīti – anupādācittassa vimokkho. Suññatānupassanāñāṇaṃ abhinivesato upādānā muccatīti – anupādācittassa vimokkho. Evaṃ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena.
什么是「一个无取着心的解脱可以是十个无取着心的解脱,十个无取着心的解脱可以是一个无取着心的解脱,依事依方法」?如何可以?无常随观智从常性的取着中解脱——无取着心的解脱。苦随观智从乐性的取着中解脱——无取着心的解脱。无我随观智从我性的取着中解脱——无取着心的解脱。厌离随观智从欢喜的取着中解脱——无取着心的解脱。离贪随观智从贪的取着中解脱——无取着心的解脱。灭随观智从集的取着中解脱——无取着心的解脱。舍遣随观智从执取的取着中解脱——无取着心的解脱。无相随观智从相的取着中解脱——无取着心的解脱。无愿随观智从愿的取着中解脱——无取着心的解脱。空随观智从执着的取着中解脱——无取着心的解脱。如此,一个无取着心的解脱可以是十个无取着心的解脱,十个无取着心的解脱可以是一个无取着心的解脱,依事依方法。
Rūpe aniccānupassanāñāṇaṃ niccato upādānā muccatīti – anupādācittassa vimokkho…pe… rūpe suññatānupassanāñāṇaṃ abhinivesato upādānā muccatīti – anupādācittassa vimokkho. Evaṃ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena.
于色的无常随观智从常性的取着中解脱——无取着心的解脱……(中略)……于色的空随观智从执着的取着中解脱——无取着心的解脱。如此,一个无取着心的解脱可以是十个无取着心的解脱,十个无取着心的解脱可以是一个无取着心的解脱,依事依方法。
Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato upādānā muccatīti – anupādācittassa vimokkho…pe… jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato upādānā muccatīti – anupādācittassa vimokkho. Evaṃ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti , dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena.
于受……(中略)……于想……于诸行……于识……于眼……(中略)……于老死的无常随观智从常性的取着中解脱——无取着心的解脱……(中略)……于老死的空随观智从执着的取着中解脱——无取着心的解脱。如此,一个无取着心的解脱可以是十个无取着心的解脱,十个无取着心的解脱可以是一个无取着心的解脱,依事依方法。
Aniccānupassanāñāṇaṃ katihupādānehi muccati? Dukkhānupassanāñāṇaṃ katihupādānehi muccati? Anattānupassanāñāṇaṃ katihupādānehi muccati? Nibbidānupassanāñāṇaṃ…pe… virāgānupassanāñāṇaṃ… nirodhānupassanāñāṇaṃ… paṭinissaggānupassanāñāṇaṃ… animittānupassanāñāṇaṃ… appaṇihitānupassanāñāṇaṃ… suññatānupassanāñāṇaṃ katihupādānehi muccatīti?
无常随观智从多少取中解脱?苦随观智从多少取中解脱?无我随观智从多少取中解脱?厌离随观智……(中略)……离贪随观智……灭随观智……舍遣随观智……无相随观智……无愿随观智……空随观智从多少取中解脱?
Aniccānupassanāñāṇaṃ tīhupādānehi muccati. Dukkhānupassanāñāṇaṃ ekupādānā muccati. Anattānupassanāñāṇaṃ tīhupādānehi muccati. Nibbidānupassanāñāṇaṃ ekupādānā muccati. Virāgānupassanāñāṇaṃ ekupādānā muccati. Nirodhānupassanāñāṇaṃ catūhupādānehi muccati. Paṭinissaggānupassanāñāṇaṃ catūhupādānehi muccati. Animittānupassanāñāṇaṃ tīhupādānehi muccati. Appaṇihitānupassanāñāṇaṃ ekupādānā muccati. Suññatānupassanāñāṇaṃ tīhupādānehi muccati.
随观无常之智从三取解脱。随观苦之智从一取解脱。随观无我之智从三取解脱。随观厌离之智从一取解脱。随观离贪之智从一取解脱。随观灭之智从四取解脱。随观舍遣之智从四取解脱。随观无相之智从三取解脱。随观无愿之智从一取解脱。随观空之智从三取解脱。
Aniccānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – aniccānupassanāñāṇaṃ imehi tīhupādānehi muccati. Dukkhānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – dukkhānupassanāñāṇaṃ idaṃ ekupādānā muccati. Anattānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – anattānupassanāñāṇaṃ imehi tīhupādānehi muccati. Nibbidānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – nibbidānupassanāñāṇaṃ idaṃ ekupādānā muccati. Virāgānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – virāgānupassanāñāṇaṃ idaṃ ekupādānā muccati. Nirodhānupassanāñāṇaṃ katamehi catūhupādānehi muccati? Kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – nirodhānupassanāñāṇaṃ imehi catūhupādānehi muccati. Paṭinissaggānupassanāñāṇaṃ katamehi catūhupādānehi muccati? Kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – paṭinissaggānupassanāñāṇaṃ imehi catūhupādānehi muccati. Animittānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – animittānupassanāñāṇaṃ imehi tīhupādānehi muccati. Appaṇihitānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – appaṇihitānupassanāñāṇaṃ idaṃ ekupādānā muccati. Suññatānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – suññatānupassanāñāṇaṃ imehi tīhupādānehi muccati.
随观无常之智从哪三取解脱?从见取、戒禁取、我论取——随观无常之智从这三取解脱。随观苦之智从哪一取解脱?从欲取——随观苦之智从这一取解脱。随观无我之智从哪三取解脱?从见取、戒禁取、我论取——随观无我之智从这三取解脱。随观厌离之智从哪一取解脱?从欲取——随观厌离之智从这一取解脱。随观离贪之智从哪一取解脱?从欲取——随观离贪之智从这一取解脱。随观灭之智从哪四取解脱?从欲取、见取、戒禁取、我论取——随观灭之智从这四取解脱。随观舍遣之智从哪四取解脱?从欲取、见取、戒禁取、我论取——随观舍遣之智从这四取解脱。随观无相之智从哪三取解脱?从见取、戒禁取、我论取——随观无相之智从这三取解脱。随观无愿之智从哪一取解脱?从欲取——随观无愿之智从这一取解脱。随观空之智从哪三取解脱?从见取、戒禁取、我论取——随观空之智从这三取解脱。
Yañca aniccānupassanāñāṇaṃ, yañca anattānupassanāñāṇaṃ, yañca animittānupassanāñāṇaṃ, yañca suññatānupassanāñāṇaṃ – imāni cattāri ñāṇāni tīhupādānehi muccanti – diṭṭhupādānā, sīlabbatupādānā, attavādupādānā. Yañca dukkhānupassanāñāṇaṃ, yaṃ ca nibbidānupassanāñāṇaṃ, yañca virāgānupassanāñāṇaṃ, yañca appaṇihitānupassanāñāṇaṃ – imāni cattāri ñāṇāni ekupādānā muccanti – kāmupādānā. Yañca nirodhānupassanāñāṇaṃ, yañca paṭinissaggānupassanāñāṇaṃ – imāni dve ñāṇāni catūhupādānehi muccanti – kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – ayaṃ anupādācittassa vimokkho.
随观无常之智、随观无我之智、随观无相之智、随观空之智——这四智从三取解脱——从见取、戒禁取、我论取。随观苦之智、随观厌离之智、随观离贪之智、随观无愿之智——这四智从一取解脱——从欲取。随观灭之智、随观舍遣之智——这二智从四取解脱——从欲取、见取、戒禁取、我论取——这是无取心之解脱。
Vimokkhakathāya paṭhamabhāṇavāro. · 解脱论第一诵品
§219
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 saṃvattanti.
这三解脱门导向世间出离。由于遍观一切行为有限制、有围绕,由于心跃入无相界,由于在一切行中心生厌离,由于心跃入无愿界,由于遍观一切法为他,由于心跃入空界——这三解脱门导向世间出离。
Aniccato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Dukkhato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Anattato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Aniccato manasikaroto khayato saṅkhārā upaṭṭhanti, dukkhato manasikaroto bhayato saṅkhārā upaṭṭhanti, anattato manasikaroto suññato saṅkhārā upaṭṭhanti.
作意无常时,诸行如何现起?作意苦时,诸行如何现起?作意无我时,诸行如何现起?作意无常时,诸行现起为灭尽;作意苦时,诸行现起为怖畏;作意无我时,诸行现起为空。
Aniccato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Dukkhato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Anattato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Aniccato manasikaroto adhimokkhabahulaṃ cittaṃ hoti . Dukkhato manasikaroto passaddhibahulaṃ cittaṃ hoti. Anattato manasikaroto vedabahulaṃ cittaṃ hoti.
作意无常时,心多什么?作意苦时,心多什么?作意无我时,心多什么?作意无常时,心多胜解。作意苦时,心多轻安。作意无我时,心多智。
Aniccato manasikaronto adhimokkhabahulo katamindriyaṃ paṭilabhati? Dukkhato manasikaronto passaddhibahulo katamindriyaṃ paṭilabhati? Anattato manasikaronto vedabahulo katamindriyaṃ paṭilabhati? Aniccato manasikaronto adhimokkhabahulo saddhindriyaṃ paṭilabhati. Dukkhato manasikaronto passaddhibahulo samādhindriyaṃ paṭilabhati. Anattato manasikaronto vedabahulo paññindriyaṃ paṭilabhati.
作意无常、多胜解者获得哪根?作意苦、多轻安者获得哪根?作意无我、多智者获得哪根?作意无常、多胜解者获得信根。作意苦、多轻安者获得定根。作意无我、多智者获得慧根。
Aniccato manasikaroto adhimokkhabahulassa katamindriyaṃ ādhipateyyaṃ hoti, bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Dukkhato manasikaroto passaddhibahulassa katamindriyaṃ ādhipateyyaṃ hoti, bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Anattato manasikaroto vedabahulassa katamindriyaṃ ādhipateyyaṃ hoti, bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Aniccato manasikaroto adhimokkhabahulassa saddhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā. Dukkhato manasikaroto passaddhibahulassa samādhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti , sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti , ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā. Anattato manasikaroto vedabahulassa paññindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā.
作意无常、多胜解者,哪根为增上,修习时哪些根随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,以何义为修习,谁修习?作意苦、多轻安者,哪根为增上,修习时哪些根随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,以何义为修习,谁修习?作意无我、多智者,哪根为增上,修习时哪些根随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,以何义为修习,谁修习?作意无常、多胜解者,信根为增上。修习时四根随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味。以一味义为修习。正行道者修习;邪行道者无根之修习。作意苦、多轻安者,定根为增上。修习时四根随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味。以一味义为修习。正行道者修习;邪行道者无根之修习。作意无我、多智者,慧根为增上。修习时四根随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味。以一味义为修习。正行道者修习;邪行道者无根之修习。
§220
Aniccato manasikaroto adhimokkhabahulassa katamindriyaṃ ādhipateyyaṃ hoti? Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? Paṭivedhakāle katamindriyaṃ ādhipateyyaṃ hoti? Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? Kenaṭṭhena bhāvanā? Kenaṭṭhena paṭivedho? Dukkhato manasikaroto passaddhibahulassa katamindriyaṃ ādhipateyyaṃ hoti? Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti , aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? Paṭivedhakāle katamindriyaṃ ādhipateyyaṃ hoti? Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? Kenaṭṭhena bhāvanā? Kenaṭṭhena paṭivedho? Anattato manasikaroto vedabahulassa katamindriyaṃ ādhipateyyaṃ hoti? Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? Paṭivedhakāle katamindriyaṃ ādhipateyyaṃ hoti? Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? Kenaṭṭhena bhāvanā? Kenaṭṭhena paṭivedho?
对于以无常作意、胜解多者,哪一根为增上?对于修习,哪些根是随顺的、是俱生缘、是相互缘、是依止缘、是相应缘?在通达时,哪一根为增上?对于通达,哪些根是随顺的、是俱生缘、是相互缘、是依止缘、是相应缘、是一味的?以何义为修习?以何义为通达?对于以苦作意、轻安多者,哪一根为增上?对于修习,哪些根是随顺的、是俱生缘、是相互缘、是依止缘、是相应缘?在通达时,哪一根为增上?对于通达,哪些根是随顺的、是俱生缘、是相互缘、是依止缘、是相应缘、是一味的?以何义为修习?以何义为通达?对于以无我作意、通达多者,哪一根为增上?对于修习,哪些根是随顺的、是俱生缘、是相互缘、是依止缘、是相应缘?在通达时,哪一根为增上?对于通达,哪些根是随顺的、是俱生缘、是相互缘、是依止缘、是相应缘、是一味的?以何义为修习?以何义为通达?
Aniccato manasikaroto adhimokkhabahulassa saddhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , sampayuttapaccayā honti. Paṭivedhakāle paññindriyaṃ ādhipateyyaṃ hoti. Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paṭivedho. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Dukkhato manasikaroto passaddhibahulassa samādhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭivedhakāle paññindriyaṃ ādhipateyyaṃ hoti. Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paṭivedho. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Anattato manasikaroto vedabahulassa paññindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭivedhakālepi paññindriyaṃ ādhipateyyaṃ hoti. Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paṭivedho. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati.
对于以无常作意、胜解多者,信根为增上。对于修习,四根是随顺的、是俱生缘、是相互缘、是依止缘、是相应缘。在通达时,慧根为增上。对于通达,四根是随顺的、是俱生缘、是相互缘、是依止缘、是相应缘、是一味的。以一味义为修习。以见义为通达。如此,通达时也修习,修习时也通达。对于以苦作意、轻安多者,定根为增上。对于修习,四根是随顺的、是俱生缘、是相互缘、是依止缘、是相应缘。在通达时,慧根为增上。对于通达,四根是随顺的、是俱生缘、是相互缘、是依止缘、是相应缘、是一味的。以一味义为修习。以见义为通达。如此,通达时也修习,修习时也通达。对于以无我作意、通达多者,慧根为增上。对于修习,四根是随顺的、是俱生缘、是相互缘、是依止缘、是相应缘。在通达时也,慧根为增上。对于通达,四根是随顺的、是俱生缘、是相互缘、是依止缘、是相应缘、是一味的。以一味义为修习。以见义为通达。如此,通达时也修习,修习时也通达。
§221
Aniccato manasikaroto katamindriyaṃ adhimattaṃ hoti? Katamindriyassa adhimattattā saddhāvimutto hoti? Dukkhato manasikaroto katamindriyaṃ adhimattaṃ hoti? Katamindriyassa adhimattattā kāyasakkhī hoti? Anattato manasikaroto katamindriyaṃ adhimattaṃ hoti? Katamindriyassa adhimattattā diṭṭhippatto hoti?
对于以无常作意者,哪一根为殊胜?由于哪一根的殊胜性而成为信解脱者?对于以苦作意者,哪一根为殊胜?由于哪一根的殊胜性而成为身证者?对于以无我作意者,哪一根为殊胜?由于哪一根的殊胜性而成为见至者?
Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti.
对于以无常作意者,信根为殊胜。由于信根的殊胜性而成为信解脱者。对于以苦作意者,定根为殊胜。由于定根的殊胜性而成为身证者。对于以无我作意者,慧根为殊胜。由于慧根的殊胜性而成为见至者。
Saddahanto vimuttoti – saddhāvimutto. Phuṭṭhattā sacchikatoti – kāyasakkhī. Diṭṭhattā pattoti – diṭṭhippatto. Saddahanto vimuccatīti – saddhāvimutto. Jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotīti – kāyasakkhī. ‘‘Dukkhā saṅkhārā, sukho nirodho’’ti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāyāti – diṭṭhippatto. Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena ti. Kathañca siyā? Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Anattato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Evaṃ ime tayo puggalā saddhindriyassa vasena saddhāvimuttā.
信而解脱者——信解脱者。由于触而作证者——身证者。由于见而到达者——见至者。信而解脱者——信解脱者。首先触禅触,之后作证灭、涅槃者——身证者。「诸行是苦,灭是乐」已被知、已被见、已被了知、已被作证、已被触、以慧通达者——见至者。这位信解脱者、身证者、见至者,这三种补特伽罗可能以事、以方便而成为信解脱者、身证者、见至者。如何可能?对于以无常作意者,信根为殊胜。由于信根的殊胜性而成为信解脱者。对于以苦作意者,信根为殊胜。由于信根的殊胜性而成为信解脱者。对于以无我作意者,信根为殊胜。由于信根的殊胜性而成为信解脱者。如此,这三种补特伽罗以信根之力而成为信解脱者。
Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Aniccato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Evaṃ ime tayo puggalā samādhindriyassa vasena kāyasakkhī.
对于以苦作意者,定根为殊胜。由于定根的殊胜性而成为身证者。对于以无我作意者,定根为殊胜。由于定根的殊胜性而成为身证者。对于以无常作意者,定根为殊胜。由于定根的殊胜性而成为身证者。如此,这三种补特伽罗以定根之力而成为身证者。
Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Aniccato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Dukkhato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Evaṃ ime tayo puggalā paññindriyassa vasena diṭṭhippattā.
对于以无我作意者,慧根为殊胜。由于慧根的殊胜性而成为见至者。对于以无常作意者,慧根为殊胜。由于慧根的殊胜性而成为见至者。对于以苦作意者,慧根为殊胜。由于慧根的殊胜性而成为见至者。如此,这三种补特伽罗以慧根之力而成为见至者。
Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, evaṃ siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena. Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, siyā ime tayo puggalā…pe… aññoyeva saddhāvimutto, añño kāyasakkhī, añño diṭṭhippatto ti. Kathañca siyā? Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, evaṃ siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena. Aññoyeva saddhāvimutto, añño kāyasakkhī, añño diṭṭhippatto.
这位信解脱者、身证者、见至者,如此,这三种补特伽罗可能以事、以方便而成为信解脱者、身证者、见至者。这位信解脱者、身证者、见至者,这三种补特伽罗可能……信解脱者是一种,身证者是另一种,见至者是另一种。如何可能?对于以无常作意者,信根为殊胜。由于信根的殊胜性而成为信解脱者。对于以苦作意者,定根为殊胜。由于定根的殊胜性而成为身证者。对于以无我作意者,慧根为殊胜。由于慧根的殊胜性而成为见至者。这位信解脱者、身证者、见至者,如此,这三种补特伽罗可能以事、以方便而成为信解脱者、身证者、见至者。信解脱者是一种,身证者是另一种,见至者是另一种。
Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati; tena vuccati – ‘‘saddhānusārī’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Saddhindriyassa vasena catunnaṃ indriyānaṃ bhāvanā hoti. Ye hi keci saddhindriyassa vasena sotāpattimaggaṃ paṭilabhanti , sabbe te saddhānusārino.
对作意无常者,信根成为增上,由于信根的增上而获得入流道;因此被称为「随信行者」。四根是随从的,是俱生缘,是相互缘,是依止缘,是相应缘。依信根而有四根的修习。凡是依信根而获得入流道者,一切都是随信行者。
Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti; tena vuccati – ‘‘saddhāvimutto’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Saddhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni . Yehi keci saddhindriyassa vasena sotāpattiphalaṃ sacchikatā, sabbe te saddhāvimuttā.
对作意无常者,信根成为增上,由于信根的增上而现证入流果;因此被称为「信解脱者」。四根是随从的,是俱生缘,是相互缘,是依止缘,是相应缘。依信根而四根被修习、被善修习。凡是依信根而现证入流果者,一切都是信解脱者。
Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sakadāgāmimaggaṃ paṭilabhati…pe… sakadāgāmiphalaṃ sacchikataṃ hoti…pe… anāgāmimaggaṃ paṭilabhati… anāgāmiphalaṃ sacchikataṃ hoti…pe… arahattamaggaṃ paṭilabhati… arahattaṃ sacchikataṃ hoti; tena vuccati – ‘‘saddhāvimutto’’. Cattārindriyāni tadanvayā honti…pe… sampayuttapaccayā honti. Saddhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci saddhindriyassa vasena arahattaṃ sacchikatā, sabbe te saddhāvimuttā.
对作意无常者,信根成为增上,由于信根的增上而获得一来道……现证一来果……获得不来道……现证不来果……获得阿拉汉道……现证阿拉汉;因此被称为「信解脱者」。四根是随从的……是相应缘。依信根而四根被修习、被善修习。凡是依信根而现证阿拉汉者,一切都是信解脱者。
Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti, samādhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati; tena vuccati – ‘‘kāyasakkhī’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , sampayuttapaccayā honti. Samādhindriyassa vasena catunnaṃ indriyānaṃ bhāvanā hoti. Ye hi keci samādhindriyassa vasena sotāpattimaggaṃ paṭilabhanti, sabbe te kāyasakkhī.
对作意苦者,定根成为增上,由于定根的增上而获得入流道;因此被称为「身证者」。四根是随从的,是俱生缘,是相互缘,是依止缘,是相应缘。依定根而有四根的修习。凡是依定根而获得入流道者,一切都是身证者。
Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti, samādhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti…pe… sakadāgāmimaggaṃ paṭilabhati…pe… sakadāgāmiphalaṃ sacchikataṃ hoti…pe… anāgāmimaggaṃ paṭilabhati…pe… anāgāmiphalaṃ sacchikataṃ hoti…pe… arahattamaggaṃ paṭilabhati…pe… arahattaṃ sacchikataṃ hoti; tena vuccati – ‘‘kāyasakkhī’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Samādhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci samādhindriyassa vasena arahattaṃ sacchikatā, sabbe te kāyasakkhī.
对作意苦者,定根成为增上,由于定根的增上而现证入流果……获得一来道……现证一来果……获得不来道……现证不来果……获得阿拉汉道……现证阿拉汉;因此被称为「身证者」。四根是随从的,是俱生缘,是相互缘,是依止缘,是相应缘。依定根而四根被修习、被善修习。凡是依定根而现证阿拉汉者,一切都是身证者。
Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti, paññindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati; tena vuccati – ‘‘dhammānusārī’’. Cattārindriyāni tadanvayā honti…pe… sampayuttapaccayā honti. Paññindriyassa vasena catunnaṃ indriyānaṃ bhāvanā hoti. Ye hi keci paññindriyassa vasena sotāpattimaggaṃ paṭilabhanti, sabbe te dhammānusārino.
对作意无我者,慧根成为增上,由于慧根的增上而获得入流道;因此被称为「随法行者」。四根是随从的……是相应缘。依慧根而有四根的修习。凡是依慧根而获得入流道者,一切都是随法行者。
Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti, paññindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti; tena vuccati – ‘‘diṭṭhippatto’’. Cattārindriyāni tadanvayā honti…pe… sampayuttapaccayā honti. Paññindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci paññindriyassa vasena sotāpattiphalaṃ sacchikatā, sabbe te diṭṭhippattā.
对作意无我者,慧根成为增上,由于慧根的增上而现证入流果;因此被称为「见至者」。四根是随从的……是相应缘。依慧根而四根被修习、被善修习。凡是依慧根而现证入流果者,一切都是见至者。
Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti, paññindriyassa adhimattattā sakadāgāmimaggaṃ paṭilabhati…pe… sakadāgāmiphalaṃ sacchikataṃ hoti…pe… anāgāmimaggaṃ paṭilabhati…pe… anāgāmiphalaṃ sacchikataṃ hoti…pe… arahattamaggaṃ paṭilabhati…pe… arahattaṃ sacchikataṃ hoti; tena vuccati – ‘‘diṭṭhippatto’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paññindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci paññindriyassa vasena arahattaṃ sacchikatā, sabbe te diṭṭhippattā.
对作意无我者,慧根成为增上,由于慧根的增上而获得一来道……现证一来果……获得不来道……现证不来果……获得阿拉汉道……现证阿拉汉;因此被称为「见至者」。四根是随从的,是俱生缘,是相互缘,是依止缘,是相应缘。依慧根而四根被修习、被善修习。凡是依慧根而现证阿拉汉者,一切都是见至者。
§222
Ye hi keci nekkhammaṃ bhāvitā vā bhāventi vā bhāvissanti vā, adhigatā vā adhigacchanti vā adhigamissanti vā, pattā vā pāpuṇanti vā pāpuṇissanti vā, paṭiladdhā vā paṭilabhanti vā paṭilabhissanti vā, paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā, pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.
无论任何人已修习、正修习或将修习出离,已证得、正证得或将证得,已达到、正达到或将达到,已获得、正获得或将获得,已通达、正通达或将通达,已作证、正作证或将作证,已触、正触或将触,已达自在、正达到或将达到,已达究竟、正达到或将达到,已达无畏、正达到或将达到,他们一切都依信根之力而为信解脱者,依定根之力而为身证者,依慧根之力而为见至者。
Ye hi keci abyāpādaṃ…pe… ālokasaññaṃ… avikkhepaṃ… dhammavavatthānaṃ… ñāṇaṃ… pāmojjaṃ… paṭhamaṃ jhānaṃ… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ… ākāsānañcāyatanasamāpattiṃ… viññāṇañcāyatanasamāpattiṃ … ākiñcaññāyatanasamāpattiṃ… nevasaññānāsaññāyatanasamāpattiṃ… aniccānupassanaṃ… dukkhānupassanaṃ… anattānupassanaṃ… nibbidānupassanaṃ… virāgānupassanaṃ … nirodhānupassanaṃ… paṭinissaggānupassanaṃ… khayānupassanaṃ… vayānupassanaṃ… vipariṇāmānupassanaṃ… animittānupassanaṃ… appaṇihitānupassanaṃ… suññatānupassanaṃ… adhipaññādhammavipassanaṃ… yathābhūtañāṇadassanaṃ… ādīnavānupassanaṃ… paṭisaṅkhānupassanaṃ… vivaṭṭanānupassanaṃ… sotāpattimaggaṃ… sakadāgāmimaggaṃ… anāgāmimaggaṃ… arahattamaggaṃ….
无论任何人无嗔……光明想……不散乱……法决定……智……喜悦……初禅……第二禅……第三禅……第四禅……空无边处等至……识无边处等至……无所有处等至……非想非非想处等至……无常随观……苦随观……无我随观……厌离随观……离贪随观……灭随观……舍遣随观……尽随观……衰灭随观……变易随观……无相随观……无愿随观……空随观……增上慧法观……如实智见……过患随观……审察随观……还灭随观……入流道……一来道……不来道……阿拉汉道……
Ye hi keci cattāro satipaṭṭhāne… cattāro sammappadhāne… cattāro iddhipāde… pañcindriyāni… pañca balāni… satta bojjhaṅge… ariyaṃ aṭṭhaṅgikaṃ maggaṃ… ye hi keci aṭṭha vimokkhe bhāvitā vā bhāventi vā bhāvissanti vā, adhigatā vā adhigacchanti vā adhigamissanti vā, pattā vā pāpuṇanti vā pāpuṇissanti vā, paṭiladdhā vā paṭilabhanti vā paṭilabhissanti vā, paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.
无论任何人须跋……四正勤……四神足……五根……五力……七觉支……圣八支道……无论任何人已修习、正修习或将修习八解脱,已证得、正证得或将证得,已达到、正达到或将达到,已获得、正获得或将获得,已通达、正通达或将通达,已作证、正作证或将作证,已触、正触或将触,已达自在、正达到或将达到,已达究竟、正达到或将达到,已达无畏、正达到或将达到,他们一切都依信根之力而为信解脱者,依定根之力而为身证者,依慧根之力而为见至者。
Ye hi keci catasso paṭisambhidā pattā vā pāpuṇanti vā pāpuṇissanti vā…pe… sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.
无论任何人已达到、正达到或将达到四无碍解……他们一切都依信根之力而为信解脱者,依定根之力而为身证者,依慧根之力而为见至者。
Ye hi keci tisso vijjā paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā…pe… sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.
无论任何人已通达、正通达或将通达三明……他们一切都依信根之力而为信解脱者,依定根之力而为身证者,依慧根之力而为见至者。
Ye hi keci tisso sikkhā sikkhitā vā sikkhanti vā sikkhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā, pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.
无论任何人已学、正学或将学三学,已作证、正作证或将作证,已触、正触或将触,已达自在、正达到或将达到,已达究竟、正达到或将达到,已达无畏、正达到或将达到,他们一切都依信根之力而为信解脱者,依定根之力而为身证者,依慧根之力而为见至者。
Ye hi keci dukkhaṃ parijānanti samudayaṃ pajahanti nirodhaṃ sacchikaronti maggaṃ bhāventi, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.
无论任何人遍知苦、断集、作证灭、修习道,他们一切都依信根之力而为信解脱者,依定根之力而为身证者,依慧根之力而为见至者。
Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati? Catūhākārehi saccappaṭivedho hoti. Catūhākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati, samudayasaccaṃ pahānappaṭivedhaṃ paṭivijjhati, nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati, maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati. Imehi catūhākārehi saccappaṭivedho hoti. Imehi catūhākārehi saccāni paṭivijjhanto saddhindriyassa vasena saddhāvimutto, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippatto.
以几种方式有谛的通达?以几种方式通达诸谛?以四种方式有谛的通达。以四种方式通达诸谛。通达苦谛以遍知通达,通达集谛以断通达,通达灭谛以作证通达,通达道谛以修习通达。以此四种方式有谛的通达。以此四种方式通达诸谛者,依信根之力而为信解脱者,依定根之力而为身证者,依慧根之力而为见至者。
Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati ? Navahākārehi saccappaṭivedho hoti, navahākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati, samudayasaccaṃ pahānappaṭivedhaṃ paṭivijjhati, nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati, maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati. Abhiññāpaṭivedho ca sabbadhammānaṃ, pariññāpaṭivedho ca sabbasaṅkhārānaṃ, pahānappaṭivedho ca sabbākusalānaṃ, bhāvanāpaṭivedho ca catunnaṃ maggānaṃ, sacchikiriyāpaṭivedho ca nirodhassa. Imehi navahākārehi saccappaṭivedho hoti. Imehi navahākārehi saccāni paṭivijjhanto saddhindriyassa vasena saddhāvimutto, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippatto.
以多少种方式有谛的通达?以多少种方式通达诸谛?以九种方式有谛的通达,以九种方式通达诸谛。通达苦谛以遍知通达,通达集谛以断通达,通达灭谛以作证通达,通达道谛以修习通达。一切法的证知通达,一切行的遍知通达,一切不善法的断通达,四道的修习通达,灭的作证通达。以这九种方式有谛的通达。以这九种方式通达诸谛者,依信根之力为信解脱者,依定根之力为身证者,依慧根之力为见至者。
Dutiyabhāṇavāro. · 第二诵品
§223
Aniccato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Dukkhato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Anattato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Aniccato manasikaroto khayato saṅkhārā upaṭṭhanti. Dukkhato manasikaroto bhayato saṅkhārā upaṭṭhanti. Anattato manasikaroto suññato saṅkhārā upaṭṭhanti.
作意无常时,诸行如何现起?作意苦时,诸行如何现起?作意无我时,诸行如何现起?作意无常时,诸行现起为灭尽。作意苦时,诸行现起为怖畏。作意无我时,诸行现起为空。
Aniccato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Dukkhato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Anattato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Aniccato manasikaroto adhimokkhabahulaṃ cittaṃ hoti. Dukkhato manasikaroto passaddhibahulaṃ cittaṃ hoti. Anattato manasikaroto vedabahulaṃ cittaṃ hoti.
作意无常时,心多是什么?作意苦时,心多是什么?作意无我时,心多是什么?作意无常时,心多是胜解。作意苦时,心多是轻安。作意无我时,心多是明了。
Aniccato manasikaronto adhimokkhabahulo katamaṃ vimokkhaṃ paṭilabhati? Dukkhato manasikaronto passaddhibahulo katamaṃ vimokkhaṃ paṭilabhati? Anattato manasikaronto vedabahulo katamaṃ vimokkhaṃ paṭilabhati? Aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati. Dukkhato manasikaronto passaddhibahulo appaṇihitaṃ vimokkhaṃ paṭilabhati. Anattato manasikaronto vedabahulo suññataṃ vimokkhaṃ paṭilabhati.
作意无常、多胜解者获得何种解脱?作意苦、多轻安者获得何种解脱?作意无我、多明了者获得何种解脱?作意无常、多胜解者获得无相解脱。作意苦、多轻安者获得无愿解脱。作意无我、多明了者获得空解脱。
§224
Aniccato manasikaroto adhimokkhabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Dukkhato manasikaroto passaddhibahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Anattato manasikaroto vedabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti?
作意无常、多胜解者,何种解脱为增上,于修习有多少解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,以何义为修习,谁修习?作意苦、多轻安者,何种解脱为增上,于修习有多少解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,以何义为修习,谁修习?作意无我、多明了者,何种解脱为增上,于修习有多少解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,以何义为修习,谁修习?
Aniccato manasikaroto adhimokkhabahulassa animitto vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā. Dukkhato manasikaroto passaddhibahulassa appaṇihito vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā. Anattato manasikaroto vedabahulassa suññato vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā.
作意无常、多胜解者,无相解脱为增上。于修习有二解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味。以一味义为修习。正行道者修习;邪行道者无解脱修习。作意苦、多轻安者,无愿解脱为增上。于修习有二解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味。以一味义为修习。正行道者修习;邪行道者无解脱修习。作意无我、多明了者,空解脱为增上。于修习有二解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味。以一味义为修习。正行道者修习;邪行道者无解脱修习。
Aniccato manasikaroto adhimokkhabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho? Dukkhato manasikaroto passaddhibahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho? Anattato manasikaroto vedabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kativimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti , nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho?
作意无常、多胜解者,何种解脱为增上,于修习有多少解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,于通达时何种解脱为增上,于通达有多少解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,以何义为修习,以何义为通达?作意苦、多轻安者,何种解脱为增上,于修习有多少解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,于通达时何种解脱为增上,于通达有多少解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,以何义为修习,以何义为通达?作意无我、多明了者,何种解脱为增上,于修习有多少解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,于通达时何种解脱为增上,于通达有多少解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,以何义为修习,以何义为通达?
§225
Aniccato manasikaroto adhimokkhabahulassa animitto vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi animitto vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Dukkhato manasikaroto passaddhibahulassa appaṇihito vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi appaṇihito vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Anattato manasikaroto vedabahulassa suññato vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi suññato vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati.
作意无常、多胜解者,无相解脱为增上,于修习有二解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,于通达时亦无相解脱为增上,于通达有二解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,以一味义为修习,以见义为通达,如此通达时亦修习,修习时亦通达。作意苦、多轻安者,无愿解脱为增上,于修习有二解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,于通达时亦无愿解脱为增上,于通达有二解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,以一味义为修习,以见义为通达,如此通达时亦修习,修习时亦通达。作意无我、多明了者,空解脱为增上,于修习有二解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,于通达时亦空解脱为增上,于通达有二解脱随顺,为俱生缘,为相互缘,为依止缘,为相应缘,为一味,以一味义为修习,以见义为通达,如此通达时亦修习,修习时亦通达。
§226
Aniccato manasikaroto katamo vimokkho adhimatto hoti? Katamavimokkhassa adhimattattā saddhāvimutto hoti ? Dukkhato manasikaroto katamo vimokkho adhimatto hoti? Katamavimokkhassa adhimattattā kāyasakkhī hoti? Anattato manasikaroto katamo vimokkho adhimatto hoti? Katamavimokkhassa adhimattattā diṭṭhippatto hoti?
作无常意的人,哪一种解脱是殊胜的?由于哪一种解脱的殊胜性而成为信解脱者?作苦意的人,哪一种解脱是殊胜的?由于哪一种解脱的殊胜性而成为身证者?作无我意的人,哪一种解脱是殊胜的?由于哪一种解脱的殊胜性而成为见至者?
Aniccato manasikaroto animitto vimokkho adhimatto hoti. Animittavimokkhassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto appaṇihito vimokkho adhimatto hoti. Appaṇihitavimokkhassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto suññato vimokkho adhimatto hoti. Suññatavimokkhassa adhimattattā diṭṭhippatto hoti.
作无常意的人,无相解脱是殊胜的。由于无相解脱的殊胜性而成为信解脱者。作苦意的人,无愿解脱是殊胜的。由于无愿解脱的殊胜性而成为身证者。作无我意的人,空解脱是殊胜的。由于空解脱的殊胜性而成为见至者。
Saddahanto vimuttoti – saddhāvimutto. Phuṭṭhattā sacchikatoti – kāyasakkhī. Diṭṭhattā pattoti – diṭṭhippatto. Saddahanto vimuccatīti – saddhāvimutto. Jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotīti – kāyasakkhī. ‘‘Dukkhā saṅkhārā, sukho nirodho’’ti viññātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāyāti – diṭṭhippatto…pe… ye hi keci nekkhammaṃ bhāvitā vā bhāventi vā bhāvissanti vā…pe… sabbe te animittavimokkhassa vasena saddhāvimuttā, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippattā.
信而解脱者——信解脱者。由于触而作证者——身证者。由于见而到达者——见至者。信而解脱——信解脱者。首先触禅那触,之后作证灭、涅槃——身证者。「诸行是苦,灭是乐」如此被了知、被见、被知、被作证、被触、以慧——见至者……凡任何已修习出离、正在修习、将修习……他们全部,依无相解脱之力是信解脱者,依无愿解脱之力是身证者,依空解脱之力是见至者。
Ye hi keci abyāpādaṃ… ālokasaññaṃ… avikkhepaṃ… ye hi keci dukkhaṃ parijānanti, samudayaṃ pajahanti, nirodhaṃ sacchikaronti, maggaṃ bhāventi, sabbe te animittavimokkhassa vasena saddhāvimuttā, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippattā.
凡任何无嗔……光明想……不散乱……凡任何遍知苦、舍断集、作证灭、修习道者,他们全部,依无相解脱之力是信解脱者,依无愿解脱之力是身证者,依空解脱之力是见至者。
Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati? Catūhākārehi saccappaṭivedho hoti. Catūhākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati, samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhati. Nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati. Maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati. Imehi catūhākārehi saccappaṭivedho hoti. Imehi catūhākārehi saccāni paṭivijjhanto animittavimokkhassa vasena saddhāvimutto, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippatto.
以几种行相有谛的通达?以几种行相通达诸谛?以四种行相有谛的通达。以几种行相通达诸谛。苦谛通达遍知的通达,集谛通达舍断的通达。灭谛通达作证的通达。道谛通达修习的通达。以这四种行相有谛的通达。以这四种行相通达诸谛者,依无相解脱之力是信解脱者,依无愿解脱之力是身证者,依空解脱之力是见至者。
Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati? Navahākārehi saccappaṭivedho hoti. Navahākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati…pe… sacchikiriyāpaṭivedho ca nirodhassa. Imehi navahākārehi saccappaṭivedho hoti. Imehi navahākārehi saccāni paṭivijjhanto animittavimokkhassa vasena saddhāvimutto, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippatto.
以几种行相有谛的通达?以几种行相通达诸谛?以九种行相有谛的通达。以九种行相通达诸谛。苦谛通达遍知的通达……灭的作证的通达。以这九种行相有谛的通达。以这九种行相通达诸谛者,依无相解脱之力是信解脱者,依无愿解脱之力是身证者,依空解脱之力是见至者。
§227
Aniccato manasikaronto katame dhamme yathābhūtaṃ jānāti passati? Kathaṃ sammādassanaṃ hoti? Kathaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti? Kattha kaṅkhā pahīyati? Dukkhato manasikaronto katame dhamme yathābhūtaṃ jānāti passati? Kathaṃ sammādassanaṃ hoti? Kathaṃ tadanvayena sabbe saṅkhārā dukkhato sudiṭṭhā honti? Kattha kaṅkhā pahīyati? Anattato manasikaronto katame dhamme yathābhūtaṃ jānāti passati? Kathaṃ sammādassanaṃ hoti? Kathaṃ tadanvayena sabbe dhammā anattato sudiṭṭhā honti? Kattha kaṅkhā pahīyati?
作无常意者,如实知见哪些法?如何是正见?如何依此一切行被善见为无常?在何处舍断疑?作苦意者,如实知见哪些法?如何是正见?如何依此一切行被善见为苦?在何处舍断疑?作无我意者,如实知见哪些法?如何是正见?如何依此一切法被善见为无我?在何处舍断疑?
Aniccato manasikaronto nimittaṃ yathābhūtaṃ jānāti passati; tena vuccati – sammādassanaṃ. Evaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. Dukkhato manasikaronto pavattaṃ yathābhūtaṃ jānāti passati; tena vuccati – sammādassanaṃ. Evaṃ tadanvayena sabbe saṅkhārā dukkhato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. Anattato manasikaronto nimittañca pavattañca yathābhūtaṃ jānāti passati; tena vuccati – sammādassanaṃ. Evaṃ tadanvayena sabbe dhammā anattato sudiṭṭhā honti. Ettha kaṅkhā pahīyati.
作无常意者,如实知见相;因此被称为——正见。如此依此一切行被善见为无常。在此处舍断疑。作苦意者,如实知见转起;因此被称为——正见。如此依此一切行被善见为苦。在此处舍断疑。作无我意者,如实知见相与转起;因此被称为——正见。如此依此一切法被善见为无我。在此处舍断疑。
Yañca yathābhūtaṃ ñāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yañca yathābhūtaṃ ñāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā ekatthā, byañjanameva nānaṃ.
如实智、正见与度疑,这些法是义异、文异,还是义同、唯文异?如实智、正见与度疑,这些法义同、唯文异。
Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? Dukkhato manasikaroto kiṃ bhayato upaṭṭhāti? Anattato manasikaroto kiṃ bhayato upaṭṭhāti? Aniccato manasikaroto nimittaṃ bhayato upaṭṭhāti . Dukkhato manasikaroto pavattaṃ bhayato upaṭṭhāti. Anattato manasikaroto nimittañca pavattañca bhayato upaṭṭhāti.
作意无常时,什么作为怖畏现起?作意苦时,什么作为怖畏现起?作意无我时,什么作为怖畏现起?作意无常时,相作为怖畏现起。作意苦时,转起作为怖畏现起。作意无我时,相与转起作为怖畏现起。
Yā ca bhayatupaṭṭhāne paññā yañca ādīnave ñāṇaṃ yā ca nibbidā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca bhayatupaṭṭhāne paññā yañca ādīnave ñāṇaṃ yā ca nibbidā, ime dhammā ekatthā, byañjanameva nānaṃ.
怖畏现起之慧、过患智与厌离,这些法是义异、文异,还是义同、唯文异?怖畏现起之慧、过患智与厌离,这些法义同、唯文异。
Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ.
无我随观与空随观,这些法是义异、文异,还是义同、唯文异?无我随观与空随观,这些法义同、唯文异。
Aniccato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Dukkhato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Anattato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Aniccato manasikaroto nimittaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Dukkhato manasikaroto pavattaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Anattato manasikaroto nimittañca pavattañca paṭisaṅkhā ñāṇaṃ uppajjati.
作意无常时,依何审察而智生起?作意苦时,依何审察而智生起?作意无我时,依何审察而智生起?作意无常时,依相之审察而智生起。作意苦时,依转起之审察而智生起。作意无我时,依相与转起之审察而智生起。
Yā ca muccitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca muccitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nānaṃ.
欲解脱、审察随观与行舍,这些法是义异、文异,还是义同、唯文异?欲解脱、审察随观与行舍,这些法义同、唯文异。
Aniccato manasikaroto kuto cittaṃ vuṭṭhāti, kattha cittaṃ pakkhandati? Dukkhato manasikaroto kuto cittaṃ vuṭṭhāti, kattha cittaṃ pakkhandati? Anattato manasikaroto kuto cittaṃ vuṭṭhāti, kattha cittaṃ pakkhandati? Aniccato manasikaroto nimittā cittaṃ vuṭṭhāti, animitte cittaṃ pakkhandati. Dukkhato manasikaroto pavattā cittaṃ vuṭṭhāti, appavatte cittaṃ pakkhandati. Anattato manasikaroto nimittā ca pavattā ca cittaṃ vuṭṭhāti, animitte appavatte nirodhe nibbānadhātuyā cittaṃ pakkhandati.
作意无常时,心从何出起、心向何跃入?作意苦时,心从何出起、心向何跃入?作意无我时,心从何出起、心向何跃入?作意无常时,心从相出起、心向无相跃入。作意苦时,心从转起出起、心向无转起跃入。作意无我时,心从相与转起出起、心向无相、无转起、灭、涅槃界跃入。
Yā ca bahiddhāvuṭṭhānavivaṭṭane paññā ye ca gotrabhū dhammā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca bahiddhāvuṭṭhānavivaṭṭane paññā ye ca gotrabhū dhammā, ime dhammā ekatthā, byañjanameva nānaṃ.
外出起转出之慧与种姓诸法,这些法是义异、文异,还是义同、唯文异?外出起转出之慧与种姓诸法,这些法义同、唯文异。
Aniccato manasikaronto katamena vimokkhena vimuccati? Dukkhato manasikaronto katamena vimokkhena vimuccati? Anattato manasikaronto katamena vimokkhena vimuccati? Aniccato manasikaronto animittavimokkhena vimuccati. Dukkhato manasikaronto appaṇihitavimokkhena vimuccati. Anattato manasikaronto suññatavimokkhena vimuccati. Yā ca dubhatovuṭṭhānavivaṭṭane paññā yañca magge ñāṇaṃ , ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca dubhatovuṭṭhānavivaṭṭane paññā yañca magge ñāṇaṃ, ime dhammā ekatthā, byañjanameva nānaṃ.
作意无常者以何种解脱而解脱?作意苦者以何种解脱而解脱?作意无我者以何种解脱而解脱?作意无常者以无相解脱而解脱。作意苦者以无愿解脱而解脱。作意无我者以空解脱而解脱。于从两者出起与转起的慧,以及于道的智,这些法是义异且文异,还是义同而唯文异?于从两者出起与转起的慧,以及于道的智,这些法是义同,唯文异。
§228
Katihākārehi tayo vimokkhā nānākkhaṇe honti? Katihākārehi tayo vimokkhā ekakkhaṇe honti? Catūhākārehi tayo vimokkhā nānākkhaṇe honti. Sattahākārehi tayo vimokkhā ekakkhaṇe honti.
以几种行相三解脱在不同刹那?以几种行相三解脱在同一刹那?以四种行相三解脱在不同刹那。以七种行相三解脱在同一刹那。
Katamehi catūhākārehi tayo vimokkhā nānākkhaṇe honti? Ādhipateyyaṭṭhena, adhiṭṭhānaṭṭhena, abhinīhāraṭṭhena, niyyānaṭṭhena. Kathaṃ ādhipateyyaṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaroto animitto vimokkho ādhipateyyo hoti, dukkhato manasikaroto appaṇihito vimokkho ādhipateyyo hoti, anattato manasikaroto suññato vimokkho ādhipateyyo hoti. Evaṃ ādhipateyyaṭṭhena tayo vimokkhā nānākkhaṇe honti.
以哪四种行相三解脱在不同刹那?以增上义、决意义、倾向义、出离义。如何以增上义三解脱在不同刹那?作意无常者,无相解脱成为增上;作意苦者,无愿解脱成为增上;作意无我者,空解脱成为增上。如是以增上义三解脱在不同刹那。
Kathaṃ adhiṭṭhānaṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaronto animittavimokkhassa vasena cittaṃ adhiṭṭhāti, dukkhato manasikaronto appaṇihitavimokkhassa vasena cittaṃ adhiṭṭhāti, anattato manasikaronto suññatavimokkhassa vasena cittaṃ adhiṭṭhāti. Evaṃ adhiṭṭhānaṭṭhena tayo vimokkhā nānākkhaṇe honti.
如何以决意义三解脱在不同刹那?作意无常者,依无相解脱之力决意心;作意苦者,依无愿解脱之力决意心;作意无我者,依空解脱之力决意心。如是以决意义三解脱在不同刹那。
Kathaṃ abhinīhāraṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaronto animittavimokkhassa vasena cittaṃ abhinīharati, dukkhato manasikaronto appaṇihitavimokkhassa vasena cittaṃ abhinīharati, anattato manasikaronto suññatavimokkhassa vasena cittaṃ abhinīharati. Evaṃ abhinīhāraṭṭhena tayo vimokkhā nānākkhaṇe honti.
如何以倾向义三解脱在不同刹那?作意无常者,依无相解脱之力倾向心;作意苦者,依无愿解脱之力倾向心;作意无我者,依空解脱之力倾向心。如是以倾向义三解脱在不同刹那。
Kathaṃ niyyānaṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaronto animittavimokkhassa vasena nirodhaṃ nibbānaṃ niyyāti, dukkhato manasikaronto appaṇihitavimokkhassa vasena nirodhaṃ nibbānaṃ niyyāti, anattato manasikaronto suññatavimokkhassa vasena nirodhaṃ nibbānaṃ niyyāti. Evaṃ niyyānaṭṭhena tayo vimokkhā nānākkhaṇe honti. Imehi catūhākārehi tayo vimokkhā nānākkhaṇe honti.
如何以出离义三解脱在不同刹那?作意无常者,依无相解脱之力出离至灭、涅槃;作意苦者,依无愿解脱之力出离至灭、涅槃;作意无我者,依空解脱之力出离至灭、涅槃。如是以出离义三解脱在不同刹那。以这四种行相三解脱在不同刹那。
Katamehi sattahākārehi tayo vimokkhā ekakkhaṇe honti ? Samodhānaṭṭhena, adhigamanaṭṭhena, paṭilābhaṭṭhena paṭivedhaṭṭhena, sacchikiriyaṭṭhena, phassanaṭṭhena, abhisamayaṭṭhena. Kathaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti? Aniccato manasikaronto nimittā muccatīti – animitto vimokkho. Yato muccati, tattha na paṇidahatīti – appaṇihito vimokkho. Yattha na paṇidahati, tena suññoti – suññato vimokkho. Yena suñño, tena nimittena animittoti – animitto vimokkho. Evaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti.
以哪七种行相三解脱在同一刹那?以结合义、证得义、获得义、通达义、作证义、触义、现观义。如何以结合义、证得义、获得义、通达义、作证义、触义、现观义三解脱在同一刹那?作意无常者,从相解脱,故为无相解脱。从何处解脱,于彼处不愿求,故为无愿解脱。于何处不愿求,以彼为空,故为空解脱。以何为空,以彼相为无相,故为无相解脱。如是以结合义、证得义、获得义、通达义、作证义、触义、现观义三解脱在同一刹那。
Dukkhato manasikaronto paṇidhiyā muccatīti – appaṇihito vimokkho. Yattha na paṇidahati, tena suññoti – suññato vimokkho. Yena suñño, tena nimittena animittoti – animitto vimokkho. Yena nimittena animitto, tattha na paṇidahatīti – appaṇihito vimokkho. Evaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti.
作意苦者,从愿求解脱,故为无愿解脱。于何处不愿求,以彼为空,故为空解脱。以何为空,以彼相为无相,故为无相解脱。以何相为无相,于彼处不愿求,故为无愿解脱。如是以结合义、证得义、获得义、通达义、作证义、触义、现观义三解脱在同一刹那。
Anattato manasikaronto abhinivesā muccatīti – suññato vimokkho. Yena suñño, tena nimittena animittoti – animitto vimokkho. Yena nimittena animitto, tattha na paṇidahatīti – appaṇihito vimokkho. Yattha na paṇidahati, tena suññoti – suññato vimokkho. Evaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti. Imehi sattahākārehi tayo vimokkhā ekakkhaṇe honti.
作意无我而从执着解脱——空解脱。以空之相而无相——无相解脱。以无相之相,于彼不愿求——无愿解脱。于何处不愿求,以彼而空——空解脱。如是,以融合之义、证得之义、获得之义、通达之义、作证之义、触之义、现观之义,三解脱于一刹那生起。以此七种行相,三解脱于一刹那生起。
§229
Atthi vimokkho, atthi mukhaṃ, atthi vimokkhamukhaṃ, atthi vimokkhapaccanīkaṃ, atthi vimokkhānulomaṃ, atthi vimokkhavivaṭṭo, atthi vimokkhabhāvanā, atthi vimokkhappaṭippassaddhi.
有解脱,有门,有解脱门,有解脱之对治,有解脱之随顺,有解脱之开显,有解脱之修习,有解脱之轻安。
Katamo Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho. Katamo suññato vimokkho? Aniccānupassanāñāṇaṃ niccato abhinivesā muccatīti – suññato vimokkho. Dukkhānupassanāñāṇaṃ sukhato abhinivesā muccatīti – suññato vimokkho. Anattānupassanāñāṇaṃ attato abhinivesā muccatīti – suññato vimokkho. Nibbidānupassanāñāṇaṃ nandiyā abhinivesā muccatīti – suññato vimokkho. Virāgānupassanāñāṇaṃ rāgato abhinivesā muccatīti – suññato vimokkho. Nirodhānupassanāñāṇaṃ samudayato abhinivesā muccatīti – suññato vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato abhinivesā muccatīti – suññato vimokkho. Animittānupassanāñāṇaṃ nimittato abhinivesā muccatīti – suññato vimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā abhinivesā muccatīti – suññato vimokkho. Suññatānupassanāñāṇaṃ sabbābhinivesehi muccatīti – suññato vimokkho.
何为空解脱、无相解脱、无愿解脱?何为空解脱?无常随观智从常之执着解脱——空解脱。苦随观智从乐之执着解脱——空解脱。无我随观智从我之执着解脱——空解脱。厌离随观智从喜之执着解脱——空解脱。离贪随观智从贪之执着解脱——空解脱。灭随观智从集之执着解脱——空解脱。舍遣随观智从取之执着解脱——空解脱。无相随观智从相之执着解脱——空解脱。无愿随观智从愿之执着解脱——空解脱。空随观智从一切执着解脱——空解脱。
Rūpe aniccānupassanāñāṇaṃ niccato abhinivesā muccatīti – suññato vimokkho…pe… rūpe suññatānupassanāñāṇaṃ sabbābhinivesehi muccatīti – suññato vimokkho. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato abhinivesā muccatīti – suññato vimokkho…pe… jarāmaraṇe suññatānupassanāñāṇaṃ sabbābhinivesehi muccatīti – suññato vimokkho. Ayaṃ suññato vimokkho.
于色之无常随观智从常之执着解脱——空解脱……于色之空随观智从一切执着解脱——空解脱。于受……于想……于诸行……于识……于眼……于老死之无常随观智从常之执着解脱——空解脱……于老死之空随观智从一切执着解脱——空解脱。此为空解脱。
Katamo animitto vimokkho? Aniccānupassanāñāṇaṃ niccato nimittā muccatīti – animitto vimokkho. Dukkhānupassanāñāṇaṃ sukhato nimittā muccatīti – animitto vimokkho. Anattānupassanāñāṇaṃ attato nimittā muccatīti – animitto vimokkho. Nibbidānupassanāñāṇaṃ nandiyā nimittā muccatīti – animitto vimokkho. Virāgānupassanāñāṇaṃ rāgato nimittā muccatīti – animitto vimokkho. Nirodhānupassanāñāṇaṃ samudayato nimittā muccatīti – animitto vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato nimittā muccatīti – animitto vimokkho. Animittānupassanāñāṇaṃ sabbanimittehi muccatīti – animitto vimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā nimittā muccatīti – animitto vimokkho. Suññatānupassanāñāṇaṃ abhinivesato nimittā muccatīti – animitto vimokkho.
何为无相解脱?无常随观智从常之相解脱——无相解脱。苦随观智从乐之相解脱——无相解脱。无我随观智从我之相解脱——无相解脱。厌离随观智从喜之相解脱——无相解脱。离贪随观智从贪之相解脱——无相解脱。灭随观智从集之相解脱——无相解脱。舍遣随观智从取之相解脱——无相解脱。无相随观智从一切相解脱——无相解脱。无愿随观智从愿之相解脱——无相解脱。空随观智从执着之相解脱——无相解脱。
Rūpe aniccānupassanāñāṇaṃ niccato nimittā muccatīti – animitto vimokkho …pe… rūpe animittānupassanāñāṇaṃ sabbanimittehi muccatīti – animitto vimokkho. Rūpe appaṇihitānupassanāñāṇaṃ paṇidhiyā nimittā muccatīti – animitto vimokkho. Rūpe suññatānupassanāñāṇaṃ abhinivesato nimittā muccatīti – animitto vimokkho. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato nimittā muccatīti – animitto vimokkho…pe… jarāmaraṇe aniccānupassanāñāṇaṃ sabbanimittehi muccatīti – animitto vimokkho. Jarāmaraṇe appaṇihitānupassanāñāṇaṃ paṇidhiyā nimittā muccatīti – animitto vimokkho. Jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato nimittā muccatīti – animitto vimokkho. Ayaṃ animitto vimokkho.
于色之无常随观智从常之相解脱——无相解脱……于色之无相随观智从一切相解脱——无相解脱。于色之无愿随观智从愿之相解脱——无相解脱。于色之空随观智从执着之相解脱——无相解脱。于受……于想……于诸行……于识……于眼……于老死之无常随观智从常之相解脱——无相解脱……于老死之无常随观智从一切相解脱——无相解脱。于老死之无愿随观智从愿之相解脱——无相解脱。于老死之空随观智从执着之相解脱——无相解脱。此为无相解脱。
Katamo appaṇihito vimokkho? Aniccānupassanāñāṇaṃ niccato paṇidhiyā muccatīti – appaṇihito vimokkho. Dukkhānupassanāñāṇaṃ sukhato paṇidhiyā muccatīti – appaṇihito vimokkho. Anattānupassanāñāṇaṃ attato paṇidhiyā muccatīti – appaṇihito vimokkho. Nibbidānupassanāñāṇaṃ nandiyā paṇidhiyā muccatīti – appaṇihito vimokkho. Virāgānupassanāñāṇaṃ rāgato paṇidhiyā muccatīti – appaṇihito vimokkho. Nirodhānupassanāñāṇaṃ samudayato paṇidhiyā muccatīti – appaṇihito vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato paṇidhiyā muccatīti – appaṇihito vimokkho. Animittānupassanāñāṇaṃ nimittato paṇidhiyā muccatīti – appaṇihito vimokkho. Appaṇihitānupassanāñāṇaṃ sabbapaṇidhīhi muccatīti – appaṇihito vimokkho. Suññatānupassanāñāṇaṃ abhinivesato paṇidhiyā muccatīti – appaṇihito vimokkho.
何为无愿解脱?无常随观智从常之愿解脱——无愿解脱。苦随观智从乐之愿解脱——无愿解脱。无我随观智从我之愿解脱——无愿解脱。厌离随观智从喜之愿解脱——无愿解脱。离贪随观智从贪之愿解脱——无愿解脱。灭随观智从集之愿解脱——无愿解脱。舍遣随观智从取之愿解脱——无愿解脱。无相随观智从相之愿解脱——无愿解脱。无愿随观智从一切愿解脱——无愿解脱。空随观智从执着之愿解脱——无愿解脱。
Rūpe aniccānupassanāñāṇaṃ niccato paṇidhiyā muccatīti – appaṇihito vimokkho…pe… rūpe appaṇihitānupassanāñāṇaṃ sabbapaṇidhīhi muccatīti – appaṇihito vimokkho. Rūpe suññatānupassanāñāṇaṃ abhinivesato paṇidhiyā muccatīti – appaṇihito vimokkho. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato paṇidhiyā muccatīti – appaṇihito vimokkho…pe… jarāmaraṇe appaṇihitānupassanāñāṇaṃ sabbapaṇidhīhi muccatīti – appaṇihito vimokkho. Jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato paṇidhiyā muccatīti – appaṇihito vimokkho. Ayaṃ appaṇihito vimokkho. Ayaṃ vimokkho.
于色之无常随观智从常之愿解脱——无愿解脱……于色之无愿随观智从一切愿解脱——无愿解脱。于色之空随观智从执着之愿解脱——无愿解脱。于受……于想……于诸行……于识……于眼……于老死之无常随观智从常之愿解脱——无愿解脱……于老死之无愿随观智从一切愿解脱——无愿解脱。于老死之空随观智从执着之愿解脱——无愿解脱。此为无愿解脱。此为解脱。
§230
Katamaṃ Ye tattha jātā anavajjā kusalā bodhipakkhiyādhammā, idaṃ mukhaṃ.
什么是门?在那里生起的无过失的善的觉支分法,这是门。
Katamaṃ Yaṃ tesaṃ dhammānaṃ ārammaṇaṃ nirodho nibbānaṃ, idaṃ vimokkhamukhaṃ. Vimokkhañca mukhañca vimokkhamukhaṃ, idaṃ vimokkhamukhaṃ.
什么是解脱门?那些法的所缘灭、涅槃,这是解脱门。解脱与门为解脱门,这是解脱门。
Katamaṃ Tīṇi akusalamūlāni vimokkhapaccanīkāni, tīṇi duccaritāni vimokkhapaccanīkāni, sabbepi akusalā dhammā vimokkhapaccanīkā, idaṃ vimokkhapaccanīkaṃ.
什么是解脱的对立?三不善根是解脱的对立,三恶行是解脱的对立,一切不善法是解脱的对立,这是解脱的对立。
Katamaṃ Tīṇi kusalamūlāni vimokkhānulomāni, tīṇi sucaritāni vimokkhānulomāni, sabbepi kusalā dhammā vimokkhānulomā, idaṃ vimokkhānulomaṃ.
什么是解脱的随顺?三善根是解脱的随顺,三善行是解脱的随顺,一切善法是解脱的随顺,这是解脱的随顺。
Katamo Saññāvivaṭṭo, cetovivaṭṭo, cittavivaṭṭo, ñāṇavivaṭṭo, vimokkhavivaṭṭo, saccavivaṭṭo. Sañjānanto vivaṭṭatīti – saññāvivaṭṭo. Cetayanto vivaṭṭatīti – cetovivaṭṭo. Vijānanto vivaṭṭatīti – cittavivaṭṭo. Ñāṇaṃ karonto vivaṭṭatīti – ñāṇavivaṭṭo. Vosajjanto vivaṭṭatīti – vimokkhavivaṭṭo. Tathaṭṭhena vivaṭṭatīti – saccavivaṭṭo.
什么是转起?想转起、心所转起、心转起、智转起、解脱转起、谛转起。想着而转起,故为想转起。思着而转起,故为心所转起。识知着而转起,故为心转起。作智而转起,故为智转起。舍断着而转起,故为解脱转起。以如实性而转起,故为谛转起。
Yattha saññāvivaṭṭo tattha cetovivaṭṭo, yattha cetovivaṭṭo tattha saññāvivaṭṭo, yattha saññāvivaṭṭo cetovivaṭṭo tattha cittavivaṭṭo, yattha cittavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo tattha ñāṇavivaṭṭo, yattha ñāṇavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo tattha vimokkhavivaṭṭo, yattha vimokkhavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo tattha saccavivaṭṭo, yattha saccavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo. Ayaṃ vimokkhavivaṭṭo.
在想转起之处有心所转起,在心所转起之处有想转起,在想转起、心所转起之处有心转起,在心转起之处有想转起、心所转起。在想转起、心所转起、心转起之处有智转起,在智转起之处有想转起、心所转起、心转起。在想转起、心所转起、心转起、智转起之处有解脱转起,在解脱转起之处有想转起、心所转起、心转起、智转起。在想转起、心所转起、心转起、智转起、解脱转起之处有谛转起,在谛转起之处有想转起、心所转起、心转起、智转起、解脱转起。这是解脱转起。
Katamā Paṭhamassa jhānassa āsevanā bhāvanā bahulīkammaṃ, dutiyassa jhānassa āsevanā bhāvanā bahulīkammaṃ, tatiyassa jhānassa āsevanā bhāvanā bahulīkammaṃ, catutthassa jhānassa āsevanā bhāvanā bahulīkammaṃ, ākāsānañcāyatanasamāpattiyā āsevanā bhāvanā bahulīkammaṃ, viññāṇañcāyatanasamāpattiyā…pe… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā āsevanā bhāvanā bahulīkammaṃ, sotāpattimaggassa āsevanā bhāvanā bahulīkammaṃ, sakadāgāmimaggassa āsevanā bhāvanā bahulīkammaṃ, anāgāmimaggassa āsevanā bhāvanā bahulīkammaṃ, arahattamaggassa āsevanā bhāvanā bahulīkammaṃ, ayaṃ vimokkhabhāvanā.
什么是解脱修习?初禅那的习行、修习、多作,第二禅那的习行、修习、多作,第三禅那的习行、修习、多作,第四禅那的习行、修习、多作,空无边处等至的习行、修习、多作,识无边处等至的……无所有处等至的……非想非非想处等至的习行、修习、多作,入流道的习行、修习、多作,一来道的习行、修习、多作,不来道的习行、修习、多作,阿拉汉道的习行、修习、多作,这是解脱修习。
Katamā Paṭhamassa jhānassa paṭilābho vā vipāko vā, dutiyassa jhānassa paṭilābho vā vipāko vā, tatiyassa jhānassa…pe… catutthassa jhānassa… ākāsānañcāyatanasamāpattiyā… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā, sotāpattimaggassa sotāpattiphalaṃ, sakadāgāmimaggassa sakadāgāmiphalaṃ, anāgāmimaggassa anāgāmiphalaṃ, arahattamaggassa arahattaphalaṃ, ayaṃ vimokkhappaṭippassaddhīti.
什么是解脱轻安?初禅那的获得或果报,第二禅那的获得或果报,第三禅那的……第四禅那的……空无边处等至的……识无边处等至的……无所有处等至的……非想非非想处等至的获得或果报,入流道的入流果,一来道的一来果,不来道的不来果,阿拉汉道的阿拉汉果,这是解脱轻安。
Tatiyabhāṇavāro. · 第三诵品
Vimokkhakathā niṭṭhitā. · 解脱论完
6. Gatikathā
6. 趣论
§231
Gatisampattiyā ñāṇasampayutte katinaṃ hetūnaṃ paccayā upapatti hoti? Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte katinaṃ hetūnaṃ paccayā upapatti hoti? Rūpāvacarānaṃ devānaṃ katinaṃ hetūnaṃ paccayā upapatti hoti? Arūpāvacarānaṃ devānaṃ katinaṃ hetūnaṃ paccayā upapatti hoti?
趣成就时,与智相应的,以多少因为缘而有结生?刹帝利大族、婆罗门大族、居士大族、欲界诸天,与智相应的,以多少因为缘而有结生?色界诸天,以多少因为缘而有结生?无色界诸天,以多少因为缘而有结生?
Gatisampattiyā ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. Rūpāvacarānaṃ devānaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. Arūpāvacarānaṃ devānaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.
趣成就时,与智相应的,以八因为缘而有结生。刹帝利大族、婆罗门大族、居士大族、欲界诸天,与智相应的,以八因为缘而有结生。色界诸天,以八因为缘而有结生。无色界诸天,以八因为缘而有结生。
§232
Gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ’’ .
趣成就时,与智相应的,以哪八因为缘而有结生?善业的速行刹那,三因是善的;在该刹那,对所生的思是俱生缘。因此说——「以善根为缘,亦有诸行」。欢喜刹那,二因是不善的;在该刹那,对所生的思是俱生缘。因此说——「以不善根为缘,亦有诸行」。结生刹那,三因是无记的;在该刹那,对所生的思是俱生缘。因此说——「以名色为缘,亦有识;以识为缘,亦有名色」。
Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime aṭṭhavīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Gatisampattiyā ñāṇasampayutte imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.
结生刹那,五蕴是俱生缘,是相互缘,是依止缘,是相离缘。结生刹那,四大种是俱生缘,是相互缘,是依止缘。结生刹那,三命行是俱生缘,是相互缘,是依止缘,是相离缘。结生刹那,名与色是俱生缘,是相互缘,是依止缘,是相离缘。结生刹那,这十四法是俱生缘,是相互缘,是依止缘,是相离缘。结生刹那,四无色蕴是俱生缘,是相互缘,是依止缘,是相应缘。结生刹那,五根是俱生缘,是相互缘,是依止缘,是相应缘。结生刹那,三因是俱生缘,是相互缘,是依止缘,是相应缘。结生刹那,名与识是俱生缘,是相互缘,是依止缘,是相应缘。结生刹那,这十四法是俱生缘,是相互缘,是依止缘,是相应缘。结生刹那,这二十八法是俱生缘,是相互缘,是依止缘,是相离缘。趣成就时,与智相应的,以这八因为缘而有结生。
Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘kusalamūlapaccayāpi saṅkhārā’’. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘akusalamūlapaccayāpi saṅkhārā’’. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ’’.
刹帝利大族、婆罗门大族、居士大族、欲界诸天,与智相应的,以哪八因为缘而有结生?善业的速行刹那,三因是善的;在该刹那,对所生的思是俱生缘。因此说——「以善根为缘,亦有诸行」。欢喜刹那,二因是不善的;在该刹那,对所生的思是俱生缘。因此说——「以不善根为缘,亦有诸行」。结生刹那,三因是无记的;在该刹那,对所生的思是俱生缘。因此说——「以名色为缘,亦有识;以识为缘,亦有名色」。
Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime aṭṭhavīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.
结生刹那,五蕴是俱生缘,是相互缘,是依止缘,是相离缘。结生刹那,四大种是俱生缘,是相互缘,是依止缘。结生刹那,三命行是俱生缘,是相互缘,是依止缘,是相离缘。结生刹那,名与色是俱生缘,是相互缘,是依止缘,是相离缘。结生刹那,这十四法是俱生缘,是相互缘,是依止缘,是相离缘。结生刹那,四无色蕴是俱生缘,是相互缘,是依止缘,是相应缘。结生刹那,五根是俱生缘,是相互缘,是依止缘,是相应缘。结生刹那,三因是俱生缘,是相互缘,是依止缘,是相应缘。结生刹那,名与识是俱生缘,是相互缘,是依止缘,是相应缘。结生刹那,这十四法是俱生缘,是相互缘,是依止缘,是相应缘。结生刹那,这二十八法是俱生缘,是相互缘,是依止缘,是相离缘。刹帝利大族、婆罗门大族、居士大族、欲界诸天,与智相应的,以这八因为缘而有结生。
Rūpāvacarānaṃ devānaṃ katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā…pe… rūpāvacarānaṃ devānaṃ imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.
色界诸天,以哪八因为缘而有结生?善业的速行刹那,三因是善的……(中略)……色界诸天,以这八因为缘而有结生。
Arūpāvacarānaṃ devānaṃ katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘kusalamūlapaccayāpi saṅkhārā’’. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘akusalamūlapaccayāpi saṅkhārā’’. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘nāmapaccayāpi viññāṇaṃ viññāṇapaccayāpi nāmaṃ’’.
无色界诸天人,以哪些八因为缘而有投生?在善业的速行刹那,三因是善的;在该刹那,它们是生起思的俱生缘。因此说:「以善根为缘的诸行」。在欢喜刹那,二因是不善的;在该刹那,它们是生起思的俱生缘。因此说:「以不善根为缘的诸行」。在结生刹那,三因是无记的;在该刹那,它们是生起思的俱生缘。因此说:「以名为缘的识,以识为缘的名」。
Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Arūpāvacarānaṃ devānaṃ imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.
在结生刹那,四无色蕴是俱生缘,是相互缘,是依止缘,是相应缘。在结生刹那,五根是俱生缘,是相互缘,是依止缘,是相应缘。在结生刹那,三因是俱生缘,是相互缘,是依止缘,是相应缘。在结生刹那,名与识是俱生缘,是相互缘,是依止缘,是相应缘。在结生刹那,这十四法是俱生缘,是相互缘,是依止缘,是相应缘。无色界诸天人,以这些八因为缘而有投生。
§233
Gatisampattiyā ñāṇavippayutte katinaṃ hetūnaṃ paccayā upapatti hoti? Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte katinaṃ hetūnaṃ paccayā upapatti hoti?
在趣与成就中,离智者,以多少因为缘而有投生?刹帝利大族、婆罗门大族、居士大族、欲界诸天人中,离智者,以多少因为缘而有投生?
Gatisampattiyā ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti. Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti .
在趣与成就中,离智者,以六因为缘而有投生。刹帝利大族、婆罗门大族、居士大族、欲界诸天人中,离智者,以六因为缘而有投生。
Gatisampattiyā ñāṇavippayutte katamesaṃ channaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe dve hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe dve hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ’’.
在趣与成就中,离智者,以哪些六因为缘而有投生?在善业的速行刹那,二因是善的;在该刹那,它们是生起思的俱生缘。因此说:「以善根为缘的诸行」。在欢喜刹那,二因是不善的;在该刹那,它们是生起思的俱生缘。因此说:「以不善根为缘的诸行」。在结生刹那,二因是无记的;在该刹那,它们是生起思的俱生缘。因此说:「以名色为缘的识,以识为缘的名色」。
Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe cattāri indriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe dve hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime dvādasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti . Paṭisandhikkhaṇe ime chabbīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Gatisampattiyā ñāṇavippayutte imesaṃ channaṃ hetūnaṃ paccayā upapatti hoti.
在结生刹那,五蕴是俱生缘,是相互缘,是依止缘,是不相应缘。在结生刹那,四大种是俱生缘,是相互缘,是依止缘。在结生刹那,三命行是俱生缘,是相互缘,是依止缘,是不相应缘。在结生刹那,名与色是俱生缘,是相互缘,是依止缘,是不相应缘。在结生刹那,这十四法是俱生缘,是相互缘,是依止缘,是不相应缘。在结生刹那,四无色蕴是俱生缘,是相互缘,是依止缘,是相应缘。在结生刹那,四根是俱生缘,是相互缘,是依止缘,是相应缘。在结生刹那,二因是俱生缘,是相互缘,是依止缘,是相应缘。在结生刹那,名与识是俱生缘,是相互缘,是依止缘,是相应缘。在结生刹那,这十二法是俱生缘,是相互缘,是依止缘,是相应缘。在结生刹那,这二十六法是俱生缘,是相互缘,是依止缘,是不相应缘。在趣与成就中,离智者,以这些六因为缘而有投生。
Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte katamesaṃ channaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe dve hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘kusalamūlapaccayāpi saṅkhārā…pe… khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte imesaṃ channaṃ hetūnaṃ paccayā upapatti hotī’’ti.
刹帝利大族、婆罗门大族、居士大族、欲界诸天人中,离智者,以哪些六因为缘而有投生?在善业的速行刹那,二因是善的;在该刹那,它们是生起思的俱生缘。因此说:「以善根为缘的诸行」……乃至……刹帝利大族、婆罗门大族、居士大族、欲界诸天人中,离智者,以这些六因为缘而有投生。
Gatikathā niṭṭhitā. · 趣论完
7. Kammakathā
7. 业论
§234
Ahosi kammaṃ, ahosi kammavipāko. Ahosi kammaṃ, nāhosi kammavipāko. Ahosi kammaṃ, atthi kammavipāko. Ahosi kammaṃ, natthi kammavipāko. Ahosi kammaṃ, bhavissati kammavipāko. Ahosi kammaṃ, na bhavissati kammavipāko. [Atītakammaṃ]
有业,有业的果报。有业,无业的果报。有业,现有业的果报。有业,现无业的果报。有业,将有业的果报。有业,将无业的果报。[过去业]
Atthi kammaṃ, atthi kammavipāko. Atthi kammaṃ, natthi kammavipāko. Atthi kammaṃ, bhavissati kammavipāko . Atthi kammaṃ, na bhavissati kammavipāko. [Paccuppannakammaṃ]
现有业,现有业的果报。现有业,现无业的果报。现有业,将有业的果报。现有业,将无业的果报。[现在业]
Bhavissati kammaṃ, bhavissati kammavipāko. Bhavissati kammaṃ, na bhavissati kammavipāko. [Anāgatakammaṃ]
将有业,将有业的果报。将有业,将无业的果报。[未来业]
§235
Ahosi kusalaṃ kammaṃ, ahosi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, nāhosi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, atthi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, natthi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko.
有善业,有善业的果报。有善业,无善业的果报。有善业,现有善业的果报。有善业,现无善业的果报。有善业,将有善业的果报。有善业,将无善业的果报。
Atthi kusalaṃ kammaṃ, atthi kusalassa kammassa vipāko. Atthi kusalaṃ kammaṃ, natthi kusalassa kammassa vipāko. Atthi kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. Atthi kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko.
现有善业,现有善业的果报。现有善业,现无善业的果报。现有善业,将有善业的果报。现有善业,将无善业的果报。
Bhavissati kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. Bhavissati kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko.
将有善业,将有善业的果报。将有善业,将无善业的果报。
Ahosi akusalaṃ kammaṃ, ahosi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, nāhosi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, atthi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, natthi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko.
有不善业,有不善业的果报。有不善业,无不善业的果报。有不善业,现有不善业的果报。有不善业,现无不善业的果报。有不善业,将有不善业的果报。有不善业,将无不善业的果报。
Atthi akusalaṃ kammaṃ, atthi akusalassa kammassa vipāko. Atthi akusalaṃ kammaṃ, natthi akusalassa kammassa vipāko. Atthi akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. Atthi akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko.
现有不善业,现有不善业的果报。现有不善业,现无不善业的果报。现有不善业,将有不善业的果报。现有不善业,将无不善业的果报。
Bhavissati akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. Bhavissati akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko.
将有不善业,将有不善业之果报。将有不善业,将不有不善业之果报。
Ahosi sāvajjaṃ kammaṃ…pe… ahosi anavajjaṃ kammaṃ…pe… ahosi kaṇhaṃ kammaṃ…pe… ahosi sukkaṃ kammaṃ…pe… ahosi sukhudrayaṃ kammaṃ…pe… ahosi dukkhudrayaṃ kammaṃ…pe… ahosi sukhavipākaṃ kammaṃ…pe… ahosi dukkhavipākaṃ kammaṃ, ahosi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, nāhosi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, atthi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, natthi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipāko.
有过失业……有无过失业……有黑业……有白业……有乐果业……有苦果业……有乐报业……有苦报业,有苦报业之果报。有苦报业,无苦报业之果报。有苦报业,现有苦报业之果报。有苦报业,现无苦报业之果报。有苦报业,将有苦报业之果报。有苦报业,将不有苦报业之果报。
Atthi dukkhavipākaṃ kammaṃ, atthi dukkhavipākassa kammassa vipāko. Atthi dukkhavipākaṃ kammaṃ, natthi dukkhavipākassa kammassa vipāko. Atthi dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. Atthi dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipāko.
现有苦报业,现有苦报业之果报。现有苦报业,现无苦报业之果报。现有苦报业,将有苦报业之果报。现有苦报业,将不有苦报业之果报。
Bhavissati dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. Bhavissati dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipākoti.
将有苦报业,将有苦报业之果报。将有苦报业,将不有苦报业之果报。
Kammakathā niṭṭhitā. · 业论完
8. Vipallāsakathā
8. 颠倒论
§236
Purimanidānaṃ . ‘‘Cattārome , bhikkhave , saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso. Asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.
前因缘。「诸比库,有此等四想颠倒、心颠倒、见颠倒。何等为四?诸比库,于无常为常,是想颠倒、心颠倒、见颠倒。诸比库,于苦为乐,是想颠倒、心颠倒、见颠倒。诸比库,于无我为我,是想颠倒、心颠倒、见颠倒。诸比库,于须跋为净,是想颠倒、心颠倒、见颠倒。诸比库,此等是四想颠倒、心颠倒、见颠倒。」
‘‘Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā’’ti.
「诸比库,有此等四非想颠倒、非心颠倒、非见颠倒。何等为四?诸比库,于无常为无常,是非想颠倒、非心颠倒、非见颠倒。诸比库,于苦为苦,是非想颠倒、非心颠倒、非见颠倒。诸比库,于无我为无我,是非想颠倒、非心颠倒、非见颠倒。诸比库,于须跋为须跋,是非想颠倒、非心颠倒、非见颠倒。诸比库,此等是四非想颠倒、非心颠倒、非见颠倒。」
‘‘Anicce niccasaññino, dukkhe ca sukhasaññino;
「于无常有常想者,于苦有乐想者;
Anattani ca attāti , asubhe subhasaññino;
于无我中执为我，于须跋中有净想；
Micchādiṭṭhihatā sattā, khittacittā visaññino.
诸有情被邪见所害，心狂乱、想颠倒。
‘‘Te yogayuttā mārassa, ayogakkhemino janā;
「他们与魔的轭相应，是无轭安稳的人们；
Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino.
诸有情前往轮回，趣向生与死。
‘‘Yadā ca buddhā lokasmiṃ, uppajjanti pabhaṅkarā;
「当诸佛、光明者在世间生起时，
Te imaṃ dhammaṃ pakāsenti, dukkhūpasamagāminaṃ.
他们阐明此法，导向苦的止息。
‘‘Tesaṃ sutvāna sappaññā, sacittaṃ paccaladdhu te;
「有慧者听闻他们之后，他们恢复了自心；
Aniccaṃ aniccato dakkhuṃ, dukkhamaddakkhu dukkhato.
以无常见无常，以苦见苦。」
‘‘Anattani anattāti, asubhaṃ asubhataddasuṃ;
「于无我为无我,于须跋见须跋;
Sammādiṭṭhisamādānā, sabbaṃ dukkhaṃ upaccagu’’nti.
受持正见者,超越一切苦。」
Ime cattāro vipallāsā diṭṭhisampannassa puggalassa pahīnā, appahīnāti. Keci pahīnā, keci appahīnā? Anicce niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno. Dukkhe sukhanti saññā uppajjati, cittaṃ uppajjati, diṭṭhivipallāso pahīno. Anattani attāti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno. Asubhe subhanti saññā uppajjati, cittaṃ uppajjati, diṭṭhivipallāso pahīno. Dvīsu vatthūsu cha vipallāsā pahīnā . Dvīsu vatthūsu dve vipallāsā pahīnā, cattāro vipallāsā appahīnā. Catūsu vatthūsu aṭṭha vipallāsā pahīnā, cattāro vipallāsā appahīnāti.
这四种颠倒,对于具足见者的补特伽罗,已断或未断?某些已断,某些未断?于无常为常之想颠倒、心颠倒、见颠倒已断。于苦为乐,想生起,心生起,见颠倒已断。于无我为我之想颠倒、心颠倒、见颠倒已断。于须跋为净,想生起,心生起,见颠倒已断。于二事中六种颠倒已断。于二事中二种颠倒已断,四种颠倒未断。于四事中八种颠倒已断,四种颠倒未断。
Vipallāsakathā niṭṭhitā. · 颠倒论完
9. Maggakathā
9. 道之论
§237
Maggoti kenaṭṭhena maggo? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.
道:以何义为道?在入流道刹那,以见之义,正见为断邪见之道与因,为支持俱生诸法之道与因,为遍尽诸烦恼之道与因,为通达等清净之道与因,为心之确立之道与因,为心之清净之道与因,为殊胜证得之道与因,为更上通达之道与因,为现观谛之道与因,为安立于灭之道与因。
Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.
以现起之义,正思惟为断邪思惟之道与因,为支持俱生诸法之道与因,为遍尽诸烦恼之道与因,为通达等清净之道与因,为心之确立之道与因,为心之清净之道与因,为殊胜证得之道与因,为更上通达之道与因,为现观谛之道与因,为安立于灭之道与因。
Pariggahaṭṭhena sammāvācā micchāvācāya pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.
以摄受之义,正语为断邪语之道与因,为支持俱生诸法之道与因,为遍尽诸烦恼之道与因,为通达等清净之道与因,为心之确立之道与因,为心之清净之道与因,为殊胜证得之道与因,为更上通达之道与因,为现观谛之道与因,为安立于灭之道与因。
Samuṭṭhānaṭṭhena sammākammanto micchākammantassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.
以等起之义,正业为断邪业之道与因,为支持俱生诸法之道与因,为遍尽诸烦恼之道与因,为通达等清净之道与因,为心之确立之道与因,为心之清净之道与因,为殊胜证得之道与因,为更上通达之道与因,为现观谛之道与因,为安立于灭之道与因。
Vodānaṭṭhena sammāājīvo micchāājīvassa pahānāya maggo ceva hetu ca…pe… paggahaṭṭhena sammāvāyāmo micchāvāyāmassa pahānāya maggo ceva hetu ca…pe… upaṭṭhānaṭṭhena sammāsati micchāsatiyā pahānāya maggo ceva hetu ca…pe… avikkhepaṭṭhena sammāsamādhi micchāsamādhissa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.
以清净之义,正命是为断邪命之道与因……以策励之义,正精进是为断邪精进之道与因……以现起之义,正念是为断邪念之道与因……以不散乱之义,正定是为断邪定之道与因,是为支持俱生诸法之道与因,是为遍知诸烦恼之道与因,是为通达等清净之道与因,是为确立心之道与因,是为清净心之道与因,是为证得殊胜之道与因,是为更上通达之道与因,是为现观诸谛之道与因,是为安立于灭之道与因。
Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikassa kāmarāgasaññojanassa paṭighasaññojanassa oḷārikassa kāmarāgānusayassa paṭighānusayassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.
于一来道刹那,以见之义,正见……以不散乱之义,正定是为断粗的欲贪结、嗔恚结、粗的欲贪随眠、嗔恚随眠之道与因,是为支持俱生诸法之道与因,是为遍知诸烦恼之道与因,是为通达等清净之道与因,是为确立心之道与因,是为清净心之道与因,是为证得殊胜之道与因,是为更上通达之道与因,是为现观诸谛之道与因,是为安立于灭之道与因。
Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatassa kāmarāgasaññojanassa paṭighasaññojanassa, anusahagatassa kāmarāgānusayassa paṭighānusayassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca , visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.
于不来道刹那,以见之义,正见……以不散乱之义,正定是为断随伴的欲贪结、嗔恚结、随伴的欲贪随眠、嗔恚随眠之道与因,是为支持俱生诸法之道与因,是为遍知诸烦恼之道与因,是为通达等清净之道与因,是为确立心之道与因,是为清净心之道与因,是为证得殊胜之道与因,是为更上通达之道与因,是为现观诸谛之道与因,是为安立于灭之道与因。
Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgassa arūparāgassa mānassa uddhaccassa avijjāya, mānānusayassa bhavarāgānusayassa avijjānusayassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa, vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva, hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.
于阿拉汉道刹那,以见之义,正见……以不散乱之义,正定是为断色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠之道与因,是为支持俱生诸法之道与因,是为遍知诸烦恼之道与因,是为通达等清净之道与因,是为确立心之道与因,是为清净心之道与因,是为证得殊胜之道与因,是为更上通达之道与因,是为现观诸谛之道与因,是为安立于灭之道与因。
Dassanamaggo sammādiṭṭhi, abhiniropanamaggo sammāsaṅkappo , pariggahamaggo sammāvācā, samuṭṭhānamaggo sammākammanto, vodānamaggo sammāājīvo, paggahamaggo sammāvāyāmo, upaṭṭhānamaggo sammāsati, avikkhepamaggo sammāsamādhi. Upaṭṭhānamaggo satisambojjhaṅgo, pavicayamaggo dhammavicayasambojjhaṅgo, paggahamaggo vīriyasambojjhaṅgo, pharaṇamaggo pītisambojjhaṅgo, upasamamaggo passaddhisambojjhaṅgo, avikkhepamaggo samādhisambojjhaṅgo, paṭisaṅkhānamaggo upekkhāsambojjhaṅgo.
正见是见之道,正思惟是导入之道,正语是摄受之道,正业是等起之道,正命是清净之道,正精进是策励之道,正念是现起之道,正定是不散乱之道。念觉支是现起之道,择法觉支是简择之道,精进觉支是策励之道,喜觉支是遍满之道,轻安觉支是寂止之道,定觉支是不散乱之道,舍觉支是省察之道。
Assaddhiye akampiyamaggo saddhābalaṃ, kosajje akampiyamaggo vīriyabalaṃ, pamāde akampiyamaggo satibalaṃ, uddhacce akampiyamaggo samādhibalaṃ, avijjāya akampiyamaggo paññābalaṃ. Adhimokkhamaggo saddhindriyaṃ, paggahamaggo vīriyindriyaṃ, upaṭṭhānamaggo satindriyaṃ, avikkhepamaggo samādhindriyaṃ, dassanamaggo paññindriyaṃ.
信力是于不信中不动摇之道,精进力是于懈怠中不动摇之道,念力是于放逸中不动摇之道,定力是于掉举中不动摇之道,慧力是于无明中不动摇之道。信根是胜解之道,精进根是策励之道,念根是现起之道,定根是不散乱之道,慧根是见之道。
Ādhipateyyaṭṭhena indriyā maggo, akampiyaṭṭhena balā maggo, niyyānaṭṭhena bojjhaṅgā maggo, hetuṭṭhena maggaṅgā maggo, upaṭṭhānaṭṭhena satipaṭṭhānā maggo, padahanaṭṭhena sammappadhānā maggo, ijjhanaṭṭhena iddhipādā maggo, tathaṭṭhena saccāni maggo, avikkhepaṭṭhena samatho maggo, anupassanaṭṭhena vipassanā maggo, ekarasaṭṭhena samathavipassanā maggo, anativattanaṭṭhena yuganaddhā maggo, saṃvaraṭṭhena sīlavisuddhi maggo, avikkhepaṭṭhena cittavisuddhi maggo, dassanaṭṭhena diṭṭhivisuddhi maggo, muttaṭṭhena vimokkho maggo, paṭivedhaṭṭhena vijjā maggo, pariccāgaṭṭhena vimutti maggo, samucchedaṭṭhena khaye ñāṇaṃ maggo, chando mūlaṭṭhena maggo, manasikāro samuṭṭhānaṭṭhena maggo, phasso samodhānaṭṭhena maggo, vedanā samosaraṇaṭṭhena maggo, samādhi pamukhaṭṭhena maggo, sati ādhipateyyaṭṭhena maggo, paññā tatuttaraṭṭhena maggo, vimutti sāraṭṭhena maggo, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggoti.
以增上之义,诸根是道;以不动摇之义,诸力是道;以出离之义,诸觉支是道;以因之义,诸道支是道;以现起之义,诸须跋是道;以勤奋之义,诸正勤是道;以成就之义,诸神足是道;以如实之义,诸谛是道;以不散乱之义,止是道;以随观之义,观是道;以一味之义,止观是道;以不超越之义,双连是道;以防护之义,戒清净是道;以不散乱之义,心清净是道;以见之义,见清净是道;以解脱之义,解脱是道;以通达之义,明是道;以舍弃之义,解脱是道;以断绝之义,尽智是道;以根本之义,欲是道;以等起之义,作意是道;以结合之义,触是道;以会合之义,受是道;以为首之义,定是道;以增上之义,念是道;以最上之义,慧是道;以核心之义,解脱是道;以不死为所趣,涅槃以究竟之义是道。
Maggakathā niṭṭhitā. · 道论完
10. Maṇḍapeyyakathā
10. 曼荼毗耶咖论
§238
‘‘Maṇḍapeyyamidaṃ , bhikkhave, brahmacariyaṃ. Satthā sammukhībhūto tidhattamaṇḍo . Satthari sammukhībhūte desanāmaṇḍo, paṭiggahamaṇḍo, brahmacariyamaṇḍo’’.
「诸比库,此梵行是精华之饮。导师亲自现前,三重精华之饮。导师亲自现前时,有教法之精华、接受之精华、梵行之精华。」
Katamo Catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ , catunnaṃ satipaṭṭhānānaṃ…pe… catunnaṃ sammappadhānānaṃ… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ – ayaṃ desanāmaṇḍo.
什么是教法之精华?四圣谛的教导、开示、施设、建立、揭示、分别论、阐明,须跋的……(中略)……四正勤的……四神足的……五根的……五力的……七觉支的……圣八支道的教导、开示、施设、建立、揭示、分别论、阐明——这是教法之精华。
Katamo Bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā ye vā panaññepi keci viññātāro – ayaṃ paṭiggahamaṇḍo.
什么是接受之精华?诸比库、诸比库尼、诸近事男、诸近事女、诸天人、诸人,以及其他任何理解者——这是接受之精华。
Katamo Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ brahmacariyamaṇḍo.
什么是梵行之精华?即此圣八支道,也就是:正见、正思惟、正语、正业、正命、正精进、正念、正定——这是梵行之精华。
§239
Adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo; assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhindriyassa adhimokkhamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paggahamaṇḍo vīriyindriyaṃ, kosajjaṃ kasaṭo; kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyindriyassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Upaṭṭhānamaṇḍo satindriyaṃ, pamādo kasaṭo; pamādaṃ kasaṭaṃ chaḍḍetvā satindriyassa upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avikkhepamaṇḍo samādhindriyaṃ, uddhaccaṃ kasaṭo; uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhindriyassa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Dassanamaṇḍo paññindriyaṃ, avijjaṃ kasaṭo; avijjaṃ kasaṭaṃ chaḍḍetvā paññindriyassa dassanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.
信根是胜解之精华,不信是渣滓;舍弃不信之渣滓,饮信根的胜解之精华——这是精华之饮。精进根是策励之精华,懈怠是渣滓;舍弃懈怠之渣滓,饮精进根的策励之精华——这是精华之饮。念根是现起之精华,放逸是渣滓;舍弃放逸之渣滓,饮念根的现起之精华——这是精华之饮。定根是不散乱之精华,掉举是渣滓;舍弃掉举之渣滓,饮定根的不散乱之精华——这是精华之饮。慧根是见之精华,无明是渣滓;舍弃无明之渣滓,饮慧根的见之精华——这是精华之饮。
Assaddhiye akampiyamaṇḍo saddhābalaṃ, assaddhiyaṃ kasaṭo; assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhābalassa assaddhiye akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Kosajje akampiyamaṇḍo vīriyabalaṃ, kosajjaṃ kasaṭo; kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyabalassa kosajje akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pamāde akampiyamaṇḍo satibalaṃ, pamādo kasaṭo; pamādaṃ kasaṭaṃ chaḍḍetvā satibalassa pamāde akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Uddhacce akampiyamaṇḍo samādhibalaṃ, uddhaccaṃ kasaṭo; uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhibalassa uddhacce akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avijjāya akampiyamaṇḍo paññābalaṃ, avijjā kasaṭo; avijjaṃ kasaṭaṃ chaḍḍetvā paññābalassa avijjāya akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.
信力是于不信不动摇之精华,不信是渣滓;舍弃不信之渣滓,饮信力的于不信不动摇之精华——这是精华之饮。精进力是于懈怠不动摇之精华,懈怠是渣滓;舍弃懈怠之渣滓,饮精进力的于懈怠不动摇之精华——这是精华之饮。念力是于放逸不动摇之精华,放逸是渣滓;舍弃放逸之渣滓,饮念力的于放逸不动摇之精华——这是精华之饮。定力是于掉举不动摇之精华,掉举是渣滓;舍弃掉举之渣滓,饮定力的于掉举不动摇之精华——这是精华之饮。慧力是于无明不动摇之精华,无明是渣滓;舍弃无明之渣滓,饮慧力的于无明不动摇之精华——这是精华之饮。
Upaṭṭhānamaṇḍo satisambojjhaṅgā, pamādo kasaṭo; pamādaṃ kasaṭaṃ chaḍḍetvā satisambojjhaṅgassa upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pavicayamaṇḍo dhammavicayasambojjhaṅgo, avijjā kasaṭo; avijjaṃ kasaṭaṃ chaḍḍetvā dhammavicayasambojjhaṅgassa pavicayamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paggahamaṇḍo vīriyasambojjhaṅgo, kosajjaṃ kasaṭo; kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyasambojjhaṅgassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pharaṇamaṇḍo pītisambojjhaṅgo, pariḷāho kasaṭo; pariḷāhaṃ kasaṭaṃ chaḍḍetvā pītisambojjhaṅgassa pharaṇamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Upasamamaṇḍo passaddhisambojjhaṅgo , duṭṭhullaṃ kasaṭo; duṭṭhullaṃ kasaṭaṃ chaḍḍetvā passaddhisambojjhaṅgassa upasamamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avikkhepamaṇḍo samādhisambojjhaṅgo, uddhaccaṃ kasaṭo; uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhisambojjhaṅgassa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo, appaṭisaṅkhā kasaṭo; appaṭisaṅkhaṃ kasaṭaṃ chaḍḍetvā upekkhāsambojjhaṅgassa paṭisaṅkhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.
念觉支是现起之精华,放逸是渣滓;舍弃放逸之渣滓,饮念觉支的现起之精华——这是精华之饮。择法觉支是简择之精华,无明是渣滓;舍弃无明之渣滓,饮择法觉支的简择之精华——这是精华之饮。精进觉支是策励之精华,懈怠是渣滓;舍弃懈怠之渣滓,饮精进觉支的策励之精华——这是精华之饮。喜觉支是遍满之精华,热恼是渣滓;舍弃热恼之渣滓,饮喜觉支的遍满之精华——这是精华之饮。轻安觉支是寂止之精华,粗重是渣滓;舍弃粗重之渣滓,饮轻安觉支的寂止之精华——这是精华之饮。定觉支是不散乱之精华,掉举是渣滓;舍弃掉举之渣滓,饮定觉支的不散乱之精华——这是精华之饮。舍觉支是省察之精华,不省察是渣滓;舍弃不省察之渣滓,饮舍觉支的省察之精华——这是精华之饮。
Dassanamaṇḍo sammādiṭṭhi, micchādiṭṭhi kasaṭo; micchādiṭṭhiṃ kasaṭaṃ chaḍḍetvā sammādiṭṭhiyā dassanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Abhiniropanamaṇḍo sammāsaṅkappo, micchāsaṅkappo kasaṭo; micchāsaṅkappaṃ kasaṭaṃ chaḍḍetvā sammāsaṅkappassa abhiniropanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pariggahamaṇḍo sammāvācā, micchāvācā kasaṭo; micchāvācaṃ kasaṭaṃ chaḍḍetvā sammāvācāya pariggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Samuṭṭhānamaṇḍo sammākammanto, micchākammanto kasaṭo; micchākammantaṃ kasaṭaṃ chaḍḍetvā sammākammantassa samuṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Vodānamaṇḍo sammāājīvo, micchāājīvo kasaṭo; micchāājīvaṃ kasaṭaṃ chaḍḍetvā sammāājīvassa vodānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paggahamaṇḍo sammāvāyāmo, micchāvāyāmo kasaṭo; micchāvāyāmaṃ kasaṭaṃ chaḍḍetvā sammāvāyāmassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Upaṭṭhānamaṇḍo sammāsati, micchāsati kasaṭo; micchāsatiṃ kasaṭaṃ chaḍḍetvā sammāsatiyā upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avikkhepamaṇḍo sammāsamādhi, micchāsamādhi kasaṭo; micchāsamādhiṃ kasaṭaṃ chaḍḍetvā sammāsamādhissa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.
正见是见之精华,邪见是渣滓;舍弃邪见之渣滓,饮正见的见之精华——这是精华之饮。正思惟是安立之精华,邪思惟是渣滓;舍弃邪思惟之渣滓,饮正思惟的安立之精华——这是精华之饮。正语是摄持之精华,邪语是渣滓;舍弃邪语之渣滓,饮正语的摄持之精华——这是精华之饮。正业是等起之精华,邪业是渣滓;舍弃邪业之渣滓,饮正业的等起之精华——这是精华之饮。正命是清净之精华,邪命是渣滓;舍弃邪命之渣滓,饮正命的清净之精华——这是精华之饮。正精进是策励之精华,邪精进是渣滓;舍弃邪精进之渣滓,饮正精进的策励之精华——这是精华之饮。正念是现起之精华,邪念是渣滓;舍弃邪念之渣滓,饮正念的现起之精华——这是精华之饮。正定是不散乱之精华,邪定是渣滓;舍弃邪定之渣滓,饮正定的不散乱之精华——这是精华之饮。
§240
Atthi maṇḍo, atthi peyyaṃ, atthi kasaṭo. Adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paggahamaṇḍo vīriyindriyaṃ, kosajjaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Upaṭṭhānamaṇḍo satindriyaṃ, pamādo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avikkhepamaṇḍo samādhindriyaṃ, uddhaccaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Dassanamaṇḍo paññindriyaṃ, avijjā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.
有精华,有饮料,有渣滓。胜解精华是信根,不信是渣滓;在那里的义味、法味、解脱味——这是饮料。策励精华是精进根,懈怠是渣滓;在那里的义味、法味、解脱味——这是饮料。现起精华是念根,放逸是渣滓;在那里的义味、法味、解脱味——这是饮料。不散乱精华是定根,掉举是渣滓;在那里的义味、法味、解脱味——这是饮料。见精华是慧根,无明是渣滓;在那里的义味、法味、解脱味——这是饮料。
Assaddhiye akampiyamaṇḍo saddhābalaṃ, assaddhiyaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Kosajje akampiyamaṇḍo vīriyabalaṃ, kosajjaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pamāde akampiyamaṇḍo satibalaṃ, pamādo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Uddhacce akampiyamaṇḍo samādhibalaṃ, uddhaccaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avijjāya akampiyamaṇḍo paññābalaṃ, avijjā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.
于不信不动摇精华是信力,不信是渣滓;在那里的义味、法味、解脱味——这是饮料。于懈怠不动摇精华是精进力,懈怠是渣滓;在那里的义味、法味、解脱味——这是饮料。于放逸不动摇精华是念力,放逸是渣滓;在那里的义味、法味、解脱味——这是饮料。于掉举不动摇精华是定力,掉举是渣滓;在那里的义味、法味、解脱味——这是饮料。于无明不动摇精华是慧力,无明是渣滓;在那里的义味、法味、解脱味——这是饮料。
Upaṭṭhānamaṇḍo satisambojjhaṅgo, pamādo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pavicayamaṇḍo dhammavicayasambojjhaṅgo, avijjā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paggahamaṇḍo vīriyasambojjhaṅgo, kosajjaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pharaṇamaṇḍo pītisambojjhaṅgo, pariḷāho kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Upasamamaṇḍo passaddhisambojjhaṅgo, duṭṭhullaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avikkhepamaṇḍo samādhisambojjhaṅgo, uddhaccaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo, apaṭisaṅkhā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.
现起精华是念觉支,放逸是渣滓;在那里的义味、法味、解脱味——这是饮料。简择精华是择法觉支,无明是渣滓;在那里的义味、法味、解脱味——这是饮料。策励精华是精进觉支,懈怠是渣滓;在那里的义味、法味、解脱味——这是饮料。遍满精华是喜觉支,热恼是渣滓;在那里的义味、法味、解脱味——这是饮料。止息精华是轻安觉支,粗重是渣滓;在那里的义味、法味、解脱味——这是饮料。不散乱精华是定觉支,掉举是渣滓;在那里的义味、法味、解脱味——这是饮料。省察精华是舍觉支,不省察是渣滓;在那里的义味、法味、解脱味——这是饮料。
Dassanamaṇḍo sammādiṭṭhi, micchādiṭṭhi kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Abhiniropanamaṇḍo sammāsaṅkappo, micchāsaṅkappo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pariggahamaṇḍo sammāvācā, micchāvācā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Samuṭṭhānamaṇḍo sammākammanto, micchākammanto kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Vodānamaṇḍo sammāājīvo, micchāājīvo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paggahamaṇḍo sammāvāyāmo, micchāvāyāmo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Upaṭṭhānamaṇḍo sammāsati, micchāsati kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avikkhepamaṇḍo sammāsamādhi, micchāsamādhi kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.
见精华是正见,邪见是渣滓;在那里的义味、法味、解脱味——这是饮料。导向精华是正思惟,邪思惟是渣滓;在那里的义味、法味、解脱味——这是饮料。摄受精华是正语,邪语是渣滓;在那里的义味、法味、解脱味——这是饮料。等起精华是正业,邪业是渣滓;在那里的义味、法味、解脱味——这是饮料。清净精华是正命,邪命是渣滓;在那里的义味、法味、解脱味——这是饮料。策励精华是正精进,邪精进是渣滓;在那里的义味、法味、解脱味——这是饮料。现起精华是正念,邪念是渣滓;在那里的义味、法味、解脱味——这是饮料。不散乱精华是正定,邪定是渣滓;在那里的义味、法味、解脱味——这是饮料。
Dassanamaṇḍo sammādiṭṭhi… abhiniropanamaṇḍo sammāsaṅkappo… pariggahamaṇḍo sammāvācā… samuṭṭhānamaṇḍo sammākammanto… vodānamaṇḍo sammāājīvo… paggahamaṇḍo sammāvāyāmo… upaṭṭhānamaṇḍo sammāsati… avikkhepamaṇḍo sammāsamādhi.
见精华是正见……导向精华是正思惟……摄受精华是正语……等起精华是正业……清净精华是正命……策励精华是正精进……现起精华是正念……不散乱精华是正定。
Upaṭṭhānamaṇḍo satisambojjhaṅgo… pavicayamaṇḍo dhammavicayasambojjhaṅgo… paggahamaṇḍo vīriyasambojjhaṅgo… pharaṇamaṇḍo pītisambojjhaṅgo… upasamamaṇḍo passaddhisambojjhaṅgo… avikkhepamaṇḍo samādhisambojjhaṅgo… paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo.
现起精华是念觉支……简择精华是择法觉支……策励精华是精进觉支……遍满精华是喜觉支……止息精华是轻安觉支……不散乱精华是定觉支……省察精华是舍觉支。
Assaddhiye akampiyamaṇḍo saddhābalaṃ… kosajje akampiyamaṇḍo vīriyabalaṃ… pamāde akampiyamaṇḍo satibalaṃ… uddhacce akampiyamaṇḍo samādhibalaṃ… avijjāya akampiyamaṇḍo paññābalaṃ.
于不信不动摇精华是信力……于懈怠不动摇精华是精进力……于放逸不动摇精华是念力……于掉举不动摇精华是定力……于无明不动摇精华是慧力。
Adhimokkhamaṇḍo saddhindriyaṃ… paggahamaṇḍo vīriyindriyaṃ… upaṭṭhānamaṇḍo satindriyaṃ… avikkhepamaṇḍo samādhindriyaṃ… dassanamaṇḍo paññindriyaṃ.
胜解精华是信根……策励精华是精进根……现起精华是念根……不散乱精华是定根……见精华是慧根。
Ādhipateyyaṭṭhena indriyā maṇḍo, akampiyaṭṭhena balā maṇḍo, niyyānaṭṭhena bojjhaṅgā maṇḍo, hetuṭṭhena maggo maṇḍo, upaṭṭhānaṭṭhena satipaṭṭhānā maṇḍo, padahanaṭṭhena sammappadhānā maṇḍo, ijjhanaṭṭhena iddhipādā maṇḍo, tathaṭṭhena saccā maṇḍo, avikkhepaṭṭhena samatho maṇḍo, anupassanaṭṭhena vipassanā maṇḍo, ekarasaṭṭhena samathavipassanā maṇḍo, anativattanaṭṭhena yuganaddhā maṇḍo, saṃvaraṭṭhena sīlavisuddhi maṇḍo, avikkhepaṭṭhena cittavisuddhi maṇḍo, dassanaṭṭhena diṭṭhivisuddhi maṇḍo, muttaṭṭhena vimokkho maṇḍo, paṭivedhaṭṭhena vijjā maṇḍo, pariccāgaṭṭhena vimutti maṇḍo, samucchedaṭṭhena khaye ñāṇaṃ maṇḍo, paṭippassaddhaṭṭhena anuppāde ñāṇaṃ maṇḍo, chando mūlaṭṭhena maṇḍo, manasikāro samuṭṭhānaṭṭhena maṇḍo, phasso samodhānaṭṭhena maṇḍo, vedanā samosaraṇaṭṭhena maṇḍo, samādhi pamukhaṭṭhena maṇḍo, sati ādhipateyyaṭṭhena maṇḍo, paññā tatuttaraṭṭhena maṇḍo, vimutti sāraṭṭhena maṇḍo, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maṇḍoti.
以增上义,诸根为庄严;以不动义,诸力为庄严;以出离义,诸觉支为庄严;以因义,道为庄严;以现起义,诸须跋为庄严;以勤奋义,诸正勤为庄严;以成就义,诸神足为庄严;以如义,诸谛为庄严;以不散乱义,止为庄严;以随观义,观为庄严;以一味义,止观为庄严;以不超越义,双连为庄严;以防护义,戒清净为庄严;以不散乱义,心清净为庄严;以见义,见清净为庄严;以解脱义,解脱为庄严;以通达义,明为庄严;以舍弃义,解脱为庄严;以断除义,尽智为庄严;以寂止义,无生智为庄严;以根本义,欲为庄严;以生起义,作意为庄严;以结合义,触为庄严;以会合义,受为庄严;以首要义,定为庄严;以增上义,念为庄严;以最上义,慧为庄严;以核心义,解脱为庄严;以不死为所入、涅槃为终极义而庄严。
Catutthabhāṇavāro. · 第四诵品
Maṇḍapeyyakathā niṭṭhitā. · 曼荼论完
Mahāvaggo paṭhamo. · 大品第一
Tassuddānaṃ –
其摄颂——
Ñāṇadiṭṭhī ca assāsā, indriyaṃ vimokkhapañcamā;
智与见,以及诸安息,根,以解脱为第五;
Gatikammavipallāsā, maggo maṇḍena te dasāti.
趣、业、颠倒,道,以庄严,此等为十。
Esa nikāyadharehi ṭhapito, asamo paṭhamo pavaro · 此由持部者所立,无等第一最胜
Varavaggoti .
殊胜品。