2. Yuganaddhavaggo2. 双连品
2. Yuganaddhavaggo2. 双连品
1. Yuganaddhakathā
1. 双连论
§1
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi – ‘‘āvuso bhikkhavo’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –
如是我闻——一时,具寿阿难住在国桑比的瞿师多园。于此,具寿阿难对诸比库说:「诸贤比库!」「贤友!」那些比库回答具寿阿难。具寿阿难说此:
‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattapattaṃ byākaroti, sabbaso catūhi maggehi etesaṃ vā aññatarena. Katamehi catūhi?
「贤友们!任何比库或比库尼在我面前记说证得阿拉汉果,全部都是通过这四种道,或其中之一。哪四种?
‘‘Idhāvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti. Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti . Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.
「贤友们!于此,比库修习以止为先导的观。当他修习以止为先导的观时,道生起。他亲近、修习、多作那道。当他亲近、修习、多作那道时,诸结被舍断,诸随眠被根除。
‘‘Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti. Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.
「再者,贤友们!比库修习以观为先导的止。当他修习以观为先导的止时,道生起。他亲近、修习、多作那道。当他亲近、修习、多作那道时,诸结被舍断,诸随眠被根除。
‘‘Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti. Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.
「再者,贤友们!比库修习止观双连。当他修习止观双连时,道生起。他亲近、修习、多作那道。当他亲近、修习、多作那道时,诸结被舍断,诸随眠被根除。
‘‘Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti. So, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.
「再者,贤友们!比库的心被法的掉举所掌握。贤友们!有时那心于内只是住立、沉静、成为一境、得定。他的道生起。他亲近、修习、多作那道。当他亲近、修习、多作那道时,诸结被舍断,诸随眠被根除。
‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattapattaṃ byākaroti, sabbaso imehi catūhi maggehi, etesaṃ vā aññatarenā’’ti.
「贤友们!任何比库或比库尼在我面前记说证得阿拉汉果,全部都是通过这四种道,或其中之一。」
1. Suttantaniddeso1. 经分别
§2
Kathaṃ Nekkhammavasena cittassa ekaggatā avikkhepo samādhi. Tattha jāte dhamme aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Iti paṭhamaṃ samatho, pacchā vipassanā. Tena vuccati – ‘‘samathapubbaṅgamaṃ vipassanaṃ bhāvetī’’ti. ti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā.
如何以出离为依止,心的一境性、不散乱为定。在那里,对于已生起的诸法,以随观无常之义为观,以随观苦之义为观,以随观无我之义为观。如此,首先是止,其后是观。因此说:「修习以止为前导的观」。这里有四种修习——以不超越已生起诸法之义为修习,以诸根同一味之义为修习,以运送适合于彼的精进之义为修习,以亲近之义为修习。
ti kathaṃ maggo sañjāyati? Dassanaṭṭhena sammādiṭṭhi maggo sañjāyati, abhiniropanaṭṭhena sammāsaṅkappo maggo sañjāyati, pariggahaṭṭhena sammāvācā maggo sañjāyati, samuṭṭhānaṭṭhena sammākammanto maggo sañjāyati, vodānaṭṭhena sammāājīvo maggo sañjāyati, paggahaṭṭhena sammāvāyāmo maggo sañjāyati, upaṭṭhānaṭṭhena sammāsati maggo sañjāyati, avikkhepaṭṭhena sammāsamādhi maggo sañjāyati – evaṃ maggo sañjāyati.
如何道生起?以见之义正见道生起,以确立之义正思惟道生起,以摄受之义正语道生起,以等起之义正业道生起,以清净之义正命道生起,以策励之义正精进道生起,以现起之义正念道生起,以不散乱之义正定道生起——如此道生起。
ti kathaṃ āsevati? Āvajjanto āsevati, jānanto āsevati, passanto āsevati, paccavekkhanto āsevati, cittaṃ adhiṭṭhahanto āsevati, saddhāya adhimuccanto āsevati, vīriyaṃ paggaṇhanto āsevati, satiṃ upaṭṭhāpento āsevati, cittaṃ samādahanto āsevati, paññāya pajānanto āsevati, abhiññeyyaṃ abhijānanto āsevati, pariññeyyaṃ parijānanto āsevati, pahātabbaṃ pajahanto āsevati , bhāvetabbaṃ bhāvento āsevati, sacchikātabbaṃ sacchikaronto āsevati – evaṃ āsevati.
如何亲近?作意而亲近,了知而亲近,见而亲近,省察而亲近,确立心而亲近,以信胜解而亲近,策励精进而亲近,现起念而亲近,等持心而亲近,以慧了知而亲近,证知应证知者而亲近,遍知应遍知者而亲近,舍断应舍断者而亲近,修习应修习者而亲近,作证应作证者而亲近——如此亲近。
ti kathaṃ bhāveti? Āvajjanto bhāveti, jānanto bhāveti, passanto bhāveti, paccavekkhanto bhāveti, cittaṃ adhiṭṭhahanto bhāveti, saddhāya adhimuccanto bhāveti, vīriyaṃ paggaṇhanto bhāveti, satiṃ upaṭṭhāpento bhāveti, cittaṃ samādahanto bhāveti, paññāya pajānanto bhāveti, abhiññeyyaṃ abhijānanto bhāveti, pariññeyyaṃ parijānanto bhāveti, pahātabbaṃ pajahanto bhāveti, bhāvetabbaṃ bhāvento bhāveti, sacchikātabbaṃ sacchikaronto bhāveti – evaṃ bhāveti.
如何修习?作意而修习,了知而修习,见而修习,省察而修习,确立心而修习,以信胜解而修习,策励精进而修习,现起念而修习,等持心而修习,以慧了知而修习,证知应证知者而修习,遍知应遍知者而修习,舍断应舍断者而修习,修习应修习者而修习,作证应作证者而修习——如此修习。
ti kathaṃ bahulīkaroti? Āvajjanto bahulīkaroti, jānanto bahulīkaroti, passanto bahulīkaroti, paccavekkhanto bahulīkaroti, cittaṃ adhiṭṭhahanto bahulīkaroti, saddhāya adhimuccanto bahulīkaroti, vīriyaṃ paggaṇhanto bahulīkaroti, satiṃ upaṭṭhāpento bahulīkaroti, cittaṃ samādahanto bahulīkaroti, paññāya pajānanto bahulīkaroti, abhiññeyyaṃ abhijānanto bahulīkaroti, pariññeyyaṃ parijānanto bahulīkaroti, pahātabbaṃ pajahanto bahulīkaroti, bhāvetabbaṃ bhāvento bahulīkaroti, sacchikātabbaṃ sacchikaronto bahulīkaroti – evaṃ bahulīkaroti.
如何多作?作意而多作,了知而多作,见而多作,省察而多作,确立心而多作,以信胜解而多作,策励精进而多作,现起念而多作,等持心而多作,以慧了知而多作,证知应证知者而多作,遍知应遍知者而多作,舍断应舍断者而多作,修习应修习者而多作,作证应作证者而多作——如此多作。
ti kathaṃ saññojanāni pahīyanti, anusayā byantīhonti? Sotāpattimaggena, sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso – imāni tīṇi saññojanāni pahīyanti; diṭṭhānusayo, vicikicchānusayo – ime dve anusayā byantīhonti. Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; oḷāriko kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; anusahagato kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañca saññojanāni pahīyanti; mānānusayo, bhavarāgānusayo , avijjānusayo – ime tayo anusayā byantīhonti. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti.
如何诸结被舍断,诸随眠被根除?以入流道,有身见、疑、戒禁取——这三结被舍断;见随眠、疑随眠——这二随眠被根除。以一来道,粗的欲贪结、嗔恚结——这二结被舍断;粗的欲贪随眠、嗔恚随眠——这二随眠被根除。以不来道,细的欲贪结、嗔恚结——这二结被舍断;细的欲贪随眠、嗔恚随眠——这二随眠被根除。以阿拉汉道,色贪、无色贪、慢、掉举、无明——这五结被舍断;慢随眠、有贪随眠、无明随眠——这三随眠被根除。如此诸结被舍断,诸随眠被根除。
§3
Abyāpādavasena cittassa ekaggatā avikkhepo samādhi…pe… ālokasaññāvasena cittassa ekaggatā avikkhepo samādhi…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samādhi. Tattha jāte dhamme aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Iti paṭhamaṃ samatho, pacchā vipassanā. Tena vuccati – ‘‘samathapubbaṅgamaṃ vipassanaṃ bhāvetī’’ti. ti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā.
以无嗔为依止,心的一境性、不散乱为定……以光明想为依止,心的一境性、不散乱为定……以随观舍遣的入息,以随观舍遣的出息,心的一境性、不散乱为定。在那里,对于已生起的诸法,以随观无常之义为观,以随观苦之义为观,以随观无我之义为观。如此,首先是止,其后是观。因此说:「修习以止为前导的观」。这里有四种修习——以不超越已生起诸法之义为修习,以诸根同一味之义为修习,以运送适合于彼的精进之义为修习,以亲近之义为修习。
ti kathaṃ maggo sañjāyati? Dassanaṭṭhena sammādiṭṭhi maggo sañjāyati, abhiniropanaṭṭhena sammāsaṅkappo maggo sañjāyati…pe… avikkhepaṭṭhena sammāsamādhi maggo sañjāyati. Evaṃ maggo sañjāyati.
如何道生起?以见之义正见道生起,以确立之义正思惟道生起……以不散乱之义正定道生起。如此道生起。
ti kathaṃ āsevati? Āvajjanto āsevati…pe… sacchikātabbaṃ sacchikaronto āsevati, evaṃ āsevati. ti kathaṃ bhāveti? Āvajjanto bhāveti, jānanto bhāveti…pe… sacchikātabbaṃ sacchikaronto bhāveti, evaṃ bhāveti. ti kathaṃ bahulīkaroti? Āvajjanto bahulīkaroti, jānanto bahulīkaroti…pe… sacchikātabbaṃ sacchikaronto bahulīkaroti, evaṃ bahulīkaroti.
如何亲近?作意而亲近……乃至……应证知者证知而亲近,如是亲近。如何修习?作意而修习,了知而修习……乃至……应证知者证知而修习,如是修习。如何多作?作意而多作,了知而多作……乃至……应证知者证知而多作,如是多作。
ti kathaṃ saññojanā pahīyanti, anusayā byantīhonti? Sotāpattimaggena sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso – imāni tīṇi saññojanāni pahīyanti; diṭṭhānusayo, vicikicchānusayo – ime dve anusayā byantīhonti. Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; oḷāriko kāmarāgānusayo paṭighānusayo – ime dve anusayā byantīhonti. Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; anusahagato kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañca saññojanāni pahīyanti; mānānusayo, bhavarāgānusayo, avijjānusayo – ime tayo anusayā byantīhonti. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ samathapubbaṅgamaṃ vipassanaṃ bhāveti.
如何结被舍断,随眠被根除?以入流道,有身见、疑、戒禁取——这三结被舍断;见随眠、疑随眠——这二随眠被根除。以一来道,粗的欲贪结、嗔恚结——这二结被舍断;粗的欲贪随眠、嗔恚随眠——这二随眠被根除。以不来道,微细的欲贪结、嗔恚结——这二结被舍断;微细的欲贪随眠、嗔恚随眠——这二随眠被根除。以阿拉汉道,色贪、无色贪、慢、掉举、无明——这五结被舍断;慢随眠、有贪随眠、无明随眠——这三随眠被根除。如是结被舍断,随眠被根除。如是修习止为先导的观。
§4
Kathaṃ Aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo. Samādhi iti paṭhamaṃ vipassanā, pacchā samatho. Tena vuccati – ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. ti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti.
如何以随观无常之义为观,以随观苦之义为观,以随观无我之义为观。于此,对已生诸法及以舍为所缘,心的一境性、不散乱即是定。如是首先是观,其后是止。因此说:「修习观为先导的止」。这四种修习——以亲近之义为修习……乃至……如何道生起……乃至……如是道生起。如是结被舍断,随眠被根除。
Rūpaṃ aniccato anupassanaṭṭhena vipassanā, rūpaṃ dukkhato anupassanaṭṭhena vipassanā, rūpaṃ anattato anupassanaṭṭhena vipassanā. Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo samādhi. Iti paṭhamaṃ vipassanā, pacchā samatho. Tena vuccati – ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. ti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti.
以随观色为无常之义为观,以随观色为苦之义为观,以随观色为无我之义为观。于此,对已生诸法及以舍为所缘,心的一境性、不散乱即是定。如是首先是观,其后是止。因此说:「修习观为先导的止」。这四种修习——以亲近之义为修习……乃至……如何道生起……乃至……如是道生起。如是结被舍断,随眠被根除。
Vedanaṃ…pe… saññaṃ … saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato anupassanaṭṭhena vipassanā, jarāmaraṇaṃ dukkhato…pe… anattato anupassanaṭṭhena vipassanā. Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo samādhi. Iti paṭhamaṃ vipassanā, pacchā samatho. Tena vuccati – ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. ti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ vipassanāpubbaṅgamaṃ samathaṃ bhāveti.
受……乃至……想……诸行……识……眼……乃至……以随观老死为无常之义为观,以随观老死为苦……乃至……以随观为无我之义为观。于此,对已生诸法及以舍为所缘,心的一境性、不散乱即是定。如是首先是观,其后是止。因此说:「修习观为先导的止」。这四种修习——以亲近之义为修习……乃至……如何道生起……乃至……如是道生起。如是结被舍断,随眠被根除。如是修习观为先导的止。
§5
Kathaṃ Soḷasahi ākārehi samathavipassanaṃ yuganaddhaṃ bhāveti. Ārammaṇaṭṭhena gocaraṭṭhena pahānaṭṭhena pariccāgaṭṭhena vuṭṭhānaṭṭhena vivaṭṭanaṭṭhena santaṭṭhena paṇītaṭṭhena vimuttaṭṭhena anāsavaṭṭhena taraṇaṭṭhena animittaṭṭhena appaṇihitaṭṭhena suññataṭṭhena ekarasaṭṭhena anativattanaṭṭhena yuganaddhaṭṭhena.
如何以十六行相修习止观双运?以所缘之义、以行境之义、以舍断之义、以遍舍之义、以出起之义、以转出之义、以寂静之义、以胜妙之义、以解脱之义、以无漏之义、以度脱之义、以无相之义、以无愿之义、以空性之义、以一味之义、以不超越之义、以双运之义。
Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi nirodhārammaṇo, avijjaṃ pajahato anupassanaṭṭhena vipassanā nirodhārammaṇā. Iti ārammaṇaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. ti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti.
如何舍断掉举者,心的一境性、不散乱即是定,以灭为所缘;舍断无明者,以随观之义为观,以灭为所缘。如是以所缘之义,止观成为一味,成为双运,互不超越。因此说:「以所缘之义修习止观双运」。这四种修习——以亲近之义为修习……乃至……如何道生起……乃至……如是道生起。如是结被舍断,随眠被根除。如是以所缘之义修习止观双运。
Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti gocaraṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti . Tena vuccati – ‘‘gocaraṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.
如何舍断掉举者,心的一境性、不散乱即是定,以灭为行境;舍断无明者,以随观之义为观,以灭为行境。如是以行境之义,止观成为一味,成为双运,互不超越。因此说:「以行境之义修习止观双运」。
Kathaṃ Uddhaccasahagatakilese ca khandhe ca pajahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilese ca khandhe ca pajahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti pahānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘pahānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.
如何舍断与掉举俱的烦恼及诸蕴时,心的一境性、不散乱、定以灭为所缘;舍断与无明俱的烦恼及诸蕴时,以随观之义的观以灭为所缘。如此,以舍断之义,止与观成为一味,成为双连,互不超越。因此说:「以舍断之义修习双连的止观」。
Kathaṃ Uddhaccasahagatakilese ca khandhe ca pariccajato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilese ca khandhe ca pariccajato anupassanaṭṭhena vipassanā nirodhagocarā. Iti pariccāgaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘pariccāgaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.
如何遍舍与掉举俱的烦恼及诸蕴时,心的一境性、不散乱、定以灭为所缘;遍舍与无明俱的烦恼及诸蕴时,以随观之义的观以灭为所缘。如此,以遍舍之义,止与观成为一味,成为双连,互不超越。因此说:「以遍舍之义修习双连的止观」。
Kathaṃ Uddhaccasahagatakilesehi ca khandhehi ca vuṭṭhahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vuṭṭhahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti vuṭṭhānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.
如何从与掉举俱的烦恼及诸蕴出起时,心的一境性、不散乱、定以灭为所缘;从与无明俱的烦恼及诸蕴出起时,以随观之义的观以灭为所缘。如此,以出起之义,止与观成为一味,成为双连,互不超越。因此说:「以出起之义修习双连的止观」。
Kathaṃ Uddhaccasahagatakilesehi ca khandhehi ca vivaṭṭato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vivaṭṭato anupassanaṭṭhena vipassanā nirodhagocarā. Iti vivaṭṭanaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘vivaṭṭanaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.
如何从与掉举俱的烦恼及诸蕴离转时,心的一境性、不散乱、定以灭为所缘;从与无明俱的烦恼及诸蕴离转时,以随观之义的观以灭为所缘。如此,以离转之义,止与观成为一味,成为双连,互不超越。因此说:「以离转之义修习双连的止观」。
Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi santo honti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā santā hoti nirodhagocarā. Iti santaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘santaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.
如何舍断掉举时,心的一境性、不散乱、定是寂静的、以灭为所缘;舍断无明时,以随观之义的观是寂静的、以灭为所缘。如此,以寂静之义,止与观成为一味,成为双连,互不超越。因此说:「以寂静之义修习双连的止观」。
Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi paṇīto hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā paṇītā hoti nirodhagocarā . Iti paṇītaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘paṇītaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.
如何舍断掉举时,心的一境性、不散乱、定是殊胜的、以灭为所缘;舍断无明时,以随观之义的观是殊胜的、以灭为所缘。如此,以殊胜之义,止与观成为一味,成为双连,互不超越。因此说:「以殊胜之义修习双连的止观」。
Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi kāmāsavā vimutto hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā avijjāsavā vimuttā hoti nirodhagocarā. Iti rāgavirāgā cetovimutti avijjāvirāgā paññā vimuttaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘vimuttaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.
如何舍断掉举时,心的一境性、不散乱、定从欲漏解脱、以灭为所缘;舍断无明时,以随观之义的观从无明漏解脱、以灭为所缘。如此,以从贪离贪的心解脱、从无明离贪的慧解脱之义,止与观成为一味,成为双连,互不超越。因此说:「以解脱之义修习双连的止观」。
Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi kāmāsavena anāsavo hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā avijjāsavena anāsavā hoti nirodhagocarā. Iti anāsavaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘anāsavaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.
如何舍断掉举时,心的一境性、不散乱、定以欲漏而为无漏、以灭为所缘;舍断无明时,以随观之义的观以无明漏而为无漏、以灭为所缘。如此,以无漏之义,止与观成为一味,成为双连,互不超越。因此说:「以无漏之义修习双连的止观」。
Kathaṃ Uddhaccasahagatakilese ca khandhe ca tarato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilese ca khandhe ca tarato anupassanaṭṭhena vipassanā nirodhagocarā. Iti taraṇaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘taraṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.
如何以超越之义,止观并驾齐驱?超越与掉举俱的烦恼及诸蕴时,心的一境性、不散乱即定,以灭为所缘;超越与无明俱的烦恼及诸蕴时,以随观之义的观,以灭为所缘。如此,以超越之义,止与观成为一味,并驾齐驱,不互相超越。因此说:「以超越之义修习止观并驾齐驱。」
Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbanimittehi animitto hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbanimittehi animittā hoti nirodhagocarā. Iti animittaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘animittaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.
如何以无相之义,止观并驾齐驱?舍断掉举时,心的一境性、不散乱即定,离一切相而为无相,以灭为所缘;舍断无明时,以随观之义的观,离一切相而为无相,以灭为所缘。如此,以无相之义,止与观成为一味,并驾齐驱,不互相超越。因此说:「以无相之义修习止观并驾齐驱。」
Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbapaṇidhīhi appaṇihito hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbapaṇidhīhi appaṇihitā hoti nirodhagocarā. Iti appaṇihitaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘appaṇihitaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.
如何以无愿之义,止观并驾齐驱?舍断掉举时,心的一境性、不散乱即定,离一切愿而为无愿,以灭为所缘;舍断无明时,以随观之义的观,离一切愿而为无愿,以灭为所缘。如此,以无愿之义,止与观成为一味,并驾齐驱,不互相超越。因此说:「以无愿之义修习止观并驾齐驱。」
Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbābhinivesehi suñño hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbābhinivesehi suññā hoti nirodhagocarā. Iti suññataṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. ti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti. Imehi soḷasahi ākārehi samathavipassanaṃ yuganaddhaṃ bhāveti, evaṃ samathavipassanaṃ yuganaddhaṃ bhāveti.
如何以空之义,止观并驾齐驱?舍断掉举时,心的一境性、不散乱即定,离一切执着而为空,以灭为所缘;舍断无明时,以随观之义的观,离一切执着而为空,以灭为所缘。如此,以空之义,止与观成为一味,并驾齐驱,不互相超越。因此说:「以空之义修习止观并驾齐驱。」四种修习——以习行之义的修习……如何道生起……如此道生起。如此诸结被舍断,诸随眠被根除。如此以空之义修习止观并驾齐驱。以此十六行相修习止观并驾齐驱,如此修习止观并驾齐驱。
Suttantaniddeso. · 经分别
2. Dhammuddhaccavāraniddeso2. 法举品分别
§6
Kathaṃ Aniccato manasikaroto obhāso uppajjati, obhāso dhammoti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso hoti so samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati . ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati, evaṃ saññojanāni pahīyanti, anusayā byantīhonti.
如何作意无常时,光明生起,「光明是法」而转向光明,由此散乱即掉举。被那掉举所扰乱心者,不如实了知无常的现起,不如实了知苦的现起,不如实了知无我的现起。因此说:「被法掉举所扰乱心,那是其时,那心唯于内住立、安住、成为一境、得定。」如何道生起……如此道生起,如此诸结被舍断,诸随眠被根除。
Aniccato manasikaroto ñāṇaṃ uppajjati, pīti uppajjati, passaddhi uppajjati, sukhaṃ uppajjati, adhimokkho uppajjati, paggaho uppajjati, upaṭṭhānaṃ uppajjati, upekkhā uppajjati, nikanti uppajjati, ‘nikanti dhammo’ti nikantiṃ āvajjati. Tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso hoti so samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. ’’ti. Kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati, evaṃ saññojanāni pahīyanti, anusayā byantīhonti.
作意无常时,智生起,喜生起,轻安生起,乐生起,胜解生起,策励生起,现起生起,舍生起,欲乐生起,「欲乐是法」而转向欲乐。由此散乱即掉举。被那掉举所扰乱心者,不如实了知无常的现起,不如实了知苦的现起,不如实了知无我的现起。因此说:「被法掉举所扰乱心,那是其时,那心唯于内住立、安住、成为一境、得定。」如何道生起……如此道生起,如此诸结被舍断,诸随眠被根除。
Dukkhato manasikaroto…pe… anattato manasikaroto obhāso uppajjati…pe… ñāṇaṃ uppajjati, pīti uppajjati, passaddhi uppajjati, sukhaṃ uppajjati, adhimokkho uppajjati, paggaho uppajjati, upaṭṭhānaṃ uppajjati, upekkhā uppajjati, nikanti uppajjati, ‘nikanti dhammo’ti nikantiṃ āvajjati. Tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso anattato upaṭṭhānaṃ, aniccato upaṭṭhānaṃ, dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti . Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso…pe… evaṃ saññojanāni pahīyanti, anusayā byantīhonti’’.
作意苦时……作意无我时,光明生起……智生起,喜生起,轻安生起,乐生起,胜解生起,策励生起,现起生起,舍生起,欲乐生起,「欲乐是法」而转向欲乐。由此散乱即掉举。被那掉举所扰乱心者,不如实了知无我的现起、无常的现起、苦的现起。因此说:「被法掉举所扰乱心……如此诸结被舍断,诸随眠被根除。」
Rūpaṃ aniccato manasikaroto…pe… rūpaṃ dukkhato manasikaroto… rūpaṃ anattato manasikaroto… vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato manasikaroto…pe… jarāmaraṇaṃ dukkhato manasikaroto, jarāmaraṇaṃ anattato manasikaroto obhāso uppajjati…pe… ñāṇaṃ uppajjati, pīti uppajjati, passaddhi uppajjati, sukhaṃ uppajjati, adhimokkho uppajjati, paggaho uppajjati, upaṭṭhānaṃ uppajjati, upekkhā uppajjati, nikanti uppajjati, ‘nikanti dhammo’ti nikantiṃ āvajjati. Tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso. Jarāmaraṇaṃ anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Jarāmaraṇaṃ aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, jarāmaraṇaṃ dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso hoti. So samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyatī’’ti. Kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ dhammuddhaccaviggahitaṃ mānasaṃ hoti.
作意色为无常时……作意色为苦时……作意色为无我时……受……想……诸行……识……眼……作意老死为无常时……作意老死为苦时,作意老死为无我时,光明生起……智生起,喜生起,轻安生起,乐生起,胜解生起,策励生起,现起生起,舍生起,欲乐生起,「欲乐是法」而转向欲乐。由此散乱即掉举。被那掉举所扰乱心者,不如实了知老死无我的现起,不如实了知老死无常的现起,不如实了知老死苦的现起。因此说:「被法掉举所扰乱心。那是其时,那心唯于内住立、安住、成为一境、得定。其道生起。」如何道生起……如此道生起。如此诸结被舍断,诸随眠被根除。如此心被法掉举所扰乱。
Obhāse ceva ñāṇe ca, pītiyā ca vikampati;
于光明与智，以及于喜而动摇；
Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati.
于轻安、于乐，由此心动摇。
Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati;
于胜解、于策励，以及于现起而动摇；
Upekkhāvajjanāya ceva, upekkhāya ca nikantiyā.
于舍弃的舍，以及于舍的爱乐。
Imāni dasa ṭhānāni, paññā yassa pariccitā;
这十种处，智慧已遍知者；
Dhammuddhaccakusalo hoti, na ca sammoha gacchati.
善巧于法的掉举，不趣向迷惑。
Vikkhipati ceva kilissati ca, cavati cittabhāvanā;
散乱且染污，心修习退失；
Vikkhipati na kilissati, bhāvanā parihāyati.
散乱而不染污，修习衰退。
Vikkhipati na kilissati, bhāvanā na parihāyati;
散乱而不染污,修习不退失;
Na ca vikkhipate cittaṃ na kilissati, na cavati cittabhāvanā.
心不散乱,不染污,心的修习不退堕。
Imehi catūhi ṭhānehi cittassa saṅkhepavikkhepaviggahitaṃ dasa ṭhāne sampajānātīti.
以这四种情况,在十种情况下正知心的收摄与散乱。
Yuganaddhakathā niṭṭhitā. · 双连论完
2. Saccakathā
2. 谛论
§8
Purimanidānaṃ . ‘‘Cattārimāni , bhikkhave , tathāni avitathāni anaññathāni. Katamāni cattāri? ‘Idaṃ dukkha’nti, bhikkhave, tathametaṃ avitathametaṃ anaññathametaṃ ; ‘ayaṃ dukkhasamudayo’ti tathametaṃ avitathametaṃ anaññathametaṃ, ‘ayaṃ dukkhanirodho’ti tathametaṃ avitathametaṃ anaññathametaṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti tathametaṃ avitathametaṃ anaññathametaṃ. Imāni kho, bhikkhave, cattāri tathāni avitathāni anaññathāni’’.
前缘起。「诸比库!这四者是如、不异、不他。哪四者?『此是苦』,诸比库!此是如、此是不异、此是不他;『此是苦集』,此是如、此是不异、此是不他;『此是苦灭』,此是如、此是不异、此是不他;『此是导至苦灭之道』,此是如、此是不异、此是不他。诸比库!这四者是如、不异、不他。」
1. Paṭhamasuttantaniddeso1. 第一经分别
Kathaṃ dukkhaṃ tathaṭṭhena saccaṃ? Cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho – ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Evaṃ dukkhaṃ tathaṭṭhena saccaṃ.
如何苦以如义为谛?苦的四种苦义是如、不异、不他。苦的逼迫义、有为义、热恼义、变易义——这四者是苦的苦义,是如、不异、不他。如此,苦以如义为谛。
Kathaṃ samudayo tathaṭṭhena saccaṃ? Cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā. Samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho palibodhaṭṭho – ime cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā. Evaṃ samudayo tathaṭṭhena saccaṃ.
如何集以如义为谛?集的四种集义是如、不异、不他。集的积聚义、因缘义、结合义、障碍义——这四者是集的集义,是如、不异、不他。如此,集以如义为谛。
Kathaṃ nirodho tathaṭṭhena saccaṃ? Cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā. Nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho – ime cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā. Evaṃ nirodho tathaṭṭhena saccaṃ.
如何灭以如义为谛?灭的四种灭义是如、不异、不他。灭的出离义、远离义、无为义、不死义——这四者是灭的灭义,是如、不异、不他。如此,灭以如义为谛。
Kathaṃ maggo tathaṭṭhena saccaṃ? Cattāro maggassa maggaṭṭhā tathā avitathā anaññathā. Maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho – ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā. Evaṃ maggo tathaṭṭhena saccaṃ.
如何道以如实义为谛?道的道义有四种是如实的、不虚妄的、不异的。道的出离义、因义、见义、增上义——这四种道的道义是如实的、不虚妄的、不异的。如此,道以如实义为谛。
§9
Katihākārehi cattāri saccāni ekappaṭivedhāni? Catūhākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena – imehi catūhākārehi cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.
以几种行相四谛为一通达?以四种行相四谛为一通达。以如实义、以无我义、以谛义、以通达义——以这四种行相四谛为一所摄。凡一所摄者即为一性。一性以一智通达——四谛为一通达。
Kathaṃ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho tathaṭṭho, samudayassa samudayaṭṭho tathaṭṭho, nirodhassa nirodhaṭṭho tathaṭṭho, maggassa maggaṭṭho tathaṭṭho – imehi catūhākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.
如何以如实义四谛为一通达?以四种行相,以如实义四谛为一通达。苦的苦义是如实义,集的集义是如实义,灭的灭义是如实义,道的道义是如实义——以这四种行相,以如实义四谛为一所摄。凡一所摄者即为一性。一性以一智通达——四谛为一通达。
Kathaṃ anattaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi anattaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho anattaṭṭho, samudayassa samudayaṭṭho anattaṭṭho, nirodhassa nirodhaṭṭho anattaṭṭho, maggassa maggaṭṭho anattaṭṭho – imehi catūhākārehi anattaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.
如何以无我义四谛为一通达?以四种行相,以无我义四谛为一通达。苦的苦义是无我义,集的集义是无我义,灭的灭义是无我义,道的道义是无我义——以这四种行相,以无我义四谛为一所摄。凡一所摄者即为一性。一性以一智通达——四谛为一通达。
Kathaṃ saccaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi saccaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho saccaṭṭho, samudayassa samudayaṭṭho saccaṭṭho, nirodhassa nirodhaṭṭho saccaṭṭho, maggassa maggaṭṭho saccaṭṭho – imehi catūhākārehi saccaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.
如何以谛义四谛为一通达?以四种行相,以谛义四谛为一通达。苦的苦义是谛义,集的集义是谛义,灭的灭义是谛义,道的道义是谛义——以这四种行相,以谛义四谛为一所摄。凡一所摄者即为一性。一性以一智通达——四谛为一通达。
Kathaṃ paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho paṭivedhaṭṭho, samudayassa samudayaṭṭho paṭivedhaṭṭho nirodhassa nirodhaṭṭho paṭivedhaṭṭho, maggassa maggaṭṭho paṭivedhaṭṭho – imehi catūhākārehi paṭivedhaṭṭhena cattāri saccāni ekasaṅgahitāni yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.
如何以通达义四谛为一通达?以四种行相,以通达义四谛为一通达。苦的苦义是通达义,集的集义是通达义,灭的灭义是通达义,道的道义是通达义——以这四种行相,以通达义四谛为一所摄。凡一所摄者即为一性。一性以一智通达——四谛为一通达。
§10
Katihākārehi cattāri saccāni ekappaṭivedhāni? Yaṃ aniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ taṃ aniccaṃ, yaṃ aniccañca dukkhañca taṃ anattā. Yaṃ aniccañca dukkhañca anattā ca taṃ tathaṃ. Yaṃ aniccaṃ ca dukkhañca anattā ca tathañca taṃ saccaṃ. Yaṃ aniccañca dukkhañca anattā ca tathañca saccañca taṃ ekasaṅgahitaṃ. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.
以几种行相四谛为一通达?凡无常者即是苦,凡苦者即是无常,凡无常与苦者即是无我。凡无常与苦与无我者即是如实。凡无常与苦与无我与如实者即是谛。凡无常与苦与无我与如实与谛者即为一所摄。凡一所摄者即为一性。一性以一智通达——四谛为一通达。
Katihākārehi cattāri saccāni ekappaṭivedhāni? Navahākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhiññaṭṭhena, pariññaṭṭhena, pahānaṭṭhena, bhāvanaṭṭhena, sacchikiriyaṭṭhena – imehi navahākārehi cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.
以几种行相四谛为一通达?以九种行相四谛为一通达。以如实义、以无我义、以谛义、以通达义、以证知义、以遍知义、以断义、以修习义、以作证义——以这九种行相四谛为一所摄。凡一所摄者即为一性。一性以一智通达——四谛为一通达。
Kathaṃ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Navahākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho tathaṭṭho, samudayassa samudayaṭṭho tathaṭṭho, nirodhassa nirodhaṭṭho tathaṭṭho, maggassa maggaṭṭho tathaṭṭho, abhiññāya abhiññaṭṭho tathaṭṭho, pariññāya pariññaṭṭho tathaṭṭho, pahānassa pahānaṭṭho tathaṭṭho, bhāvanāya bhāvanaṭṭho tathaṭṭho, sacchikiriyāya sacchikiriyaṭṭho tathaṭṭho – imehi navahākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.
如何以如实义,四谛为一通达?以九种行相,以如实义,四谛为一通达。苦之苦义是如实义,集之集义是如实义,灭之灭义是如实义,道之道义是如实义,遍知之遍知义是如实义,遍知之遍知义是如实义,断之断义是如实义,修习之修习义是如实义,作证之作证义是如实义——以此九种行相,以如实义,四谛为一所摄。凡一所摄者,即是一性。一性以一智通达——故四谛为一通达。
Kathaṃ anattaṭṭhena… saccaṭṭhena… paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni? Navahākārehi paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho paṭivedhaṭṭho, samudayassa samudayaṭṭho paṭivedhaṭṭho, nirodhassa nirodhaṭṭho paṭivedhaṭṭho, maggassa maggaṭṭho paṭivedhaṭṭho, abhiññāya abhiññaṭṭho paṭivedhaṭṭho, pariññāya pariññaṭṭho paṭivedhaṭṭho, pahānassa pahānaṭṭho paṭivedhaṭṭho, bhāvanāya bhāvanaṭṭho paṭivedhaṭṭho, sacchikiriyāya sacchikiriyaṭṭho paṭivedhaṭṭho – imehi navahākārehi paṭivedhaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.
如何以无我义……以真谛义……以通达义,四谛为一通达?以九种行相,以通达义,四谛为一通达。苦之苦义是通达义,集之集义是通达义,灭之灭义是通达义,道之道义是通达义,遍知之遍知义是通达义,遍知之遍知义是通达义,断之断义是通达义,修习之修习义是通达义,作证之作证义是通达义——以此九种行相,以通达义,四谛为一所摄。凡一所摄者,即是一性。一性以一智通达——故四谛为一通达。
§11
Katihākārehi cattāri saccāni ekappaṭivedhāni? Dvādasahi ākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhijānanaṭṭhena, parijānanaṭṭhena, dhammaṭṭhena, tathaṭṭhena, ñātaṭṭhena, sacchikiriyaṭṭhena, phassanaṭṭhena, abhisamayaṭṭhena – imehi dvādasahi ākārehi cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.
以几种行相,四谛为一通达?以十二种行相,四谛为一通达。以如实义、以无我义、以真谛义、以通达义、以证知义、以遍知义、以法义、以如实义、以所知义、以作证义、以触义、以现观义——以此十二种行相,四谛为一所摄。凡一所摄者,即是一性。一性以一智通达——故四谛为一通达。
Kathaṃ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, tathaṭṭho; samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho tathaṭṭho; nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho tathaṭṭho; maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho tathaṭṭho – imehi soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.
如何以如实义,四谛为一通达?以十六种行相,以如实义,四谛为一通达。苦之逼迫义、有为义、热恼义、变易义是如实义;集之积集义、因义、结合义、障碍义是如实义;灭之出离义、远离义、无为义、不死义是如实义;道之出离义、因义、见义、增上义是如实义——以此十六种行相,以如实义,四谛为一所摄。凡一所摄者,即是一性。一性以一智通达——故四谛为一通达。
Kathaṃ anattaṭṭhena…pe… saccaṭṭhena… paṭivedhaṭṭhena… abhijānanaṭṭhena… parijānanaṭṭhena… dhammaṭṭhena… tathaṭṭhena… ñātaṭṭhena… sacchikiriyaṭṭhena… phassanaṭṭhena… abhisamayaṭṭhena cattāri saccāni ekappaṭivedhāni? Soḷasahi ākārehi abhisamayaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, abhisamayaṭṭho; samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho, abhisamayaṭṭho; nirodhassa nissaraṇaṭṭho , vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho, abhisamayaṭṭho; maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho, abhisamayaṭṭho – imehi soḷasahi ākārehi abhisamayaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.
如何以无我义……乃至……以真谛义……以通达义……以证知义……以遍知义……以法义……以如实义……以所知义……以作证义……以触义……以现观义,四谛为一通达?以十六种行相,以现观义,四谛为一通达。苦之逼迫义、有为义、热恼义、变易义是现观义;集之积集义、因义、结合义、障碍义是现观义;灭之出离义、远离义、无为义、不死义是现观义;道之出离义、因义、见义、增上义是现观义——以此十六种行相,以现观义,四谛为一所摄。凡一所摄者,即是一性。一性以一智通达——故四谛为一通达。
§12
Saccānaṃ kati lakkhaṇāni? Saccānaṃ dve lakkhaṇāni. Saṅkhatalakkhaṇañca, asaṅkhatalakkhaṇañca – saccānaṃ imāni dve lakkhaṇāni.
诸谛有几种相?诸谛有二相。三十二相与三十二相——诸谛有此二相。
Saccānaṃ kati lakkhaṇāni? Saccānaṃ cha lakkhaṇāni. Saṅkhatānaṃ saccānaṃ uppādo paññāyati, vayo paññāyati, ṭhitānaṃ aññathattaṃ paññāyati asaṅkhatassa saccassa na uppādo paññāyati , na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati – saccānaṃ imāni cha lakkhaṇāni.
诸谛有几种相?诸谛有六相。有为诸谛之生被了知,灭被了知,住之变异被了知;无为谛之生不被了知,灭不被了知,住之变异不被了知——诸谛有此六相。
Saccānaṃ kati lakkhaṇāni? Saccānaṃ dvādasa lakkhaṇāni. Dukkhasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; samudayasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; maggasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; nirodhasaccassa na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati – saccānaṃ imāni dvādasa lakkhaṇāni.
诸谛有几种相?诸谛有十二相。苦谛之生被了知,灭被了知,住之变异被了知;集谛之生被了知,灭被了知,住之变异被了知;道谛之生被了知,灭被了知,住之变异被了知;灭谛之生不被了知,灭不被了知,住之变异不被了知——诸谛有此十二相。
Catunnaṃ saccānaṃ kati kusalā, kati akusalā, kati abyākatā? Samudayasaccaṃ akusalaṃ, maggasaccaṃ kusalaṃ , nirodhasaccaṃ abyākataṃ. Dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.
四谛中,多少是善,多少是不善,多少是无记?集谛是不善,道谛是善,灭谛是无记。苦谛或是善,或是不善,或是无记。
Siyā tīṇi saccāni ekasaccena saṅgahitāni, ekasaccaṃ tīhi saccehi saṅgahitaṃ? Vatthuvasena pariyāyena siyāti. Kathañca siyā? Yaṃ dukkhasaccaṃ akusalaṃ, samudayasaccaṃ akusalaṃ – evaṃ akusalaṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṃ dvīhi saccehi saṅgahitaṃ. Yaṃ dukkhasaccaṃ kusalaṃ, maggasaccaṃ kusalaṃ – evaṃ kusalaṭṭhena dve saccāni ekasaccena saṅgahitāni , ekasaccaṃ dvīhi saccehi saṅgahitaṃ. Yaṃ dukkhasaccaṃ abyākataṃ, nirodhasaccaṃ abyākataṃ – evaṃ abyākataṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṃ dvīhi saccehi saṅgahitaṃ. Evaṃ siyā tīṇi saccāni ekasaccena saṅgahitāni, ekasaccaṃ tīhi saccehi saṅgahitaṃ vatthuvasena pariyāyenāti.
或有三谛被一谛所摄,一谛被三谛所摄?依事依方法或有。如何或有?凡苦谛是不善,集谛是不善——如此以不善义,二谛被一谛所摄,一谛被二谛所摄。凡苦谛是善,道谛是善——如此以善义,二谛被一谛所摄,一谛被二谛所摄。凡苦谛是无记,灭谛是无记——如此以无记义,二谛被一谛所摄,一谛被二谛所摄。如此,或有三谛被一谛所摄,一谛被三谛所摄,依事依方法。
2. Dutiyasuttantapāḷi2. 第二经部
§13
‘‘Pubbe me, bhikkhave , sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko saṅkhārānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ, taṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ rūpassa ādīnavo. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpassa nissaraṇaṃ. Yaṃ vedanaṃ paṭicca…pe… yaṃ saññaṃ paṭicca… yaṃ saṅkhāre paṭicca… yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ taṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ viññāṇassa nissaraṇaṃ’’.
「诸比库,在我正觉之前,当我还是未正觉的菩萨时,我这样想:『什么是色的味,什么是患,什么是出离?什么是受的味,什么是患,什么是出离?什么是想的味,什么是患,什么是出离?什么是诸行的味,什么是患,什么是出离?什么是识的味,什么是患,什么是出离?』诸比库,我这样想:『缘色而生起乐与喜悦——这是色的味。色是无常的,是苦,是变易法——这是色的患。于色中调伏欲贪、舍断欲贪——这是色的出离。缘受而……缘想而……缘诸行而……缘识而生起乐与喜悦——这是识的味。识是无常的,是苦,是变易法——这是识的患。于识中调伏欲贪、舍断欲贪——这是识的出离。』」
‘‘Yāvakīvañcāhaṃ , bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti . Ayamantimā jāti, natthi dāni punabbhavo’’’ti.
「诸比库,只要我对此五取蕴的味如实为味、患如实为患、出离如实为出离未如实证知,诸比库,我就未在含天、魔、梵的世间,含沙门、婆罗门的众生界,含天、人的世间中宣称『已证得无上正等正觉』。诸比库,然而当我对此五取蕴的味如实为味、患如实为患、出离如实为出离如实证知时,诸比库,我才在含天、魔、梵的世间,含沙门、婆罗门的众生界,含天、人的世间中宣称『已证得无上正等正觉』。而且我的智与见生起:『我的解脱不动摇。这是最后生,现在不再有后有。』」
3. Dutiyasuttantaniddeso3. 第二经分别
§14
Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādoti – pahānappaṭivedho samudayasaccaṃ. Yaṃ rūpaṃ aniccaṃ taṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavoti – pariññāpaṭivedho dukkhasaccaṃ. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇanti – sacchikiriyāpaṭivedho nirodhasaccaṃ. Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi – bhāvanāpaṭivedho maggasaccaṃ.
缘色而生起乐与喜悦,这是色的味——舍断通达是集谛。色是无常的,是苦,是变易法,这是色的患——遍知通达是苦谛。于色中调伏欲贪、舍断欲贪,这是色的出离——作证通达是灭谛。于此三处的见、思惟、语、业、命、精进、念、定——修习通达是道谛。
Yaṃ vedanaṃ paṭicca…pe… yaṃ saññaṃ paṭicca… yaṃ saṅkhāre paṭicca… yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādoti – pahānappaṭivedho samudayasaccaṃ. Yaṃ viññāṇaṃ aniccaṃ taṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavoti – pariññāpaṭivedho dukkhasaccaṃ. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇanti – sacchikiriyāpaṭivedho nirodhasaccaṃ. Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi – bhāvanāpaṭivedho maggasaccaṃ.
缘受而……缘想而……缘诸行而……缘识而生起乐与喜悦,这是识的味——舍断通达是集谛。识是无常的,是苦,是变易法,这是识的患——遍知通达是苦谛。于识中调伏欲贪、舍断欲贪,这是识的出离——作证通达是灭谛。于此三处的见、思惟、语、业、命、精进、念、定——修习通达是道谛。
§15
nti katihākārehi saccaṃ? Esanaṭṭhena , pariggahaṭṭhena, paṭivedhaṭṭhena. Kathaṃ esanaṭṭhena saccaṃ? Jarāmaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Jarāmaraṇaṃ jātinidānaṃ, jātisamudayaṃ, jātijātikaṃ, jātippabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.
以多少行相为谛?以寻求义、以摄取义、以通达义。如何以寻求义为谛?老死以什么为因,以什么为集,以什么为生,以什么为源——如此以寻求义为谛。老死以生为因,以生为集,以生为生,以生为源——如此以摄取义为谛。了知老死,了知老死集,了知老死灭,了知导至老死灭之道——如此以通达义为谛。
Jāti kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Jāti bhavanidānā, bhavasamudayā, bhavajātikā, bhavappabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.
生以什么为因,以什么为集,以什么为生,以什么为源——如此以寻求义为谛。生以有为因,以有为集,以有为生,以有为源——如此以摄取义为谛。了知生,了知生集,了知生灭,了知导至生灭之道——如此以通达义为谛。
Bhavo kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavoti – evaṃ esanaṭṭhena saccaṃ . Bhavo upādānanidāno, upādānasamudayo, upādānajātiko, upādānappabhavoti – evaṃ pariggahaṭṭhena saccaṃ. Bhavaṃ ca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.
「有以何为因、以何为集、以何为类、以何为源」——如此以探求之义为谛。「有以取为因、以取为集、以取为类、以取为源」——如此以遍取之义为谛。他了知有,了知有集,了知有灭,了知导向有灭之道——如此以通达之义为谛。
Upādānaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Upādānaṃ taṇhānidānaṃ, taṇhāsamudayaṃ, taṇhājātikaṃ, taṇhāpabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti upādānanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.
「取以何为因、以何为集、以何为类、以何为源」——如此以探求之义为谛。「取以渴爱为因、以渴爱为集、以渴爱为类、以渴爱为源」——如此以遍取之义为谛。他了知取,了知取集,了知取灭,了知导向取灭之道——如此以通达之义为谛。
Taṇhā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Taṇhā vedanānidānā, vedanāsamudayā, vedanājātikā, vedanāpabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.
「渴爱以何为因、以何为集、以何为类、以何为源」——如此以探求之义为谛。「渴爱以受为因、以受为集、以受为类、以受为源」——如此以遍取之义为谛。他了知渴爱,了知渴爱集,了知渴爱灭,了知导向渴爱灭之道——如此以通达之义为谛。
Vedanā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Vedanā phassanidānā, phassasamudayā, phassajātikā, phassappabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.
「受以何为因、以何为集、以何为类、以何为源」——如此以探求之义为谛。「受以触为因、以触为集、以触为类、以触为源」——如此以遍取之义为谛。他了知受,了知受集,了知受灭,了知导向受灭之道——如此以通达之义为谛。
Phasso kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavoti – evaṃ esanaṭṭhena saccaṃ. Phasso saḷāyatananidāno, saḷāyatanasamudayo, saḷāyatanajātiko, saḷāyatanappabhavoti – evaṃ pariggahaṭṭhena saccaṃ. Phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.
「触以何为因、以何为集、以何为类、以何为源」——如此以探求之义为谛。「触以六处为因、以六处为集、以六处为类、以六处为源」——如此以遍取之义为谛。他了知触,了知触集,了知触灭,了知导向触灭之道——如此以通达之义为谛。
Saḷāyatanaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Saḷāyatanaṃ nāmarūpanidānaṃ, nāmarūpasamudayaṃ, nāmarūpajātikaṃ, nāmarūpappabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.
「六处以何为因、以何为集、以何为类、以何为源」——如此以探求之义为谛。「六处以名色为因、以名色为集、以名色为类、以名色为源」——如此以遍取之义为谛。他了知六处,了知六处集,了知六处灭,了知导向六处灭之道——如此以通达之义为谛。
Nāmarūpaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Nāmarūpaṃ viññāṇanidānaṃ, viññāṇasamudayaṃ, viññāṇajātikaṃ, viññāṇappabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.
「名色以何为因、以何为集、以何为类、以何为源」——如此以探求之义为谛。「名色以识为因、以识为集、以识为类、以识为源」——如此以遍取之义为谛。他了知名色,了知名色集,了知名色灭,了知导向名色灭之道——如此以通达之义为谛。
Viññāṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Viññāṇaṃ saṅkhāranidānaṃ, saṅkhārasamudayaṃ, saṅkhārajātikaṃ , saṅkhārappabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.
「识以何为因、以何为集、以何为类、以何为源」——如此以探求之义为谛。「识以行为因、以行为集、以行为类、以行为源」——如此以遍取之义为谛。他了知识,了知识集,了知识灭,了知导向识灭之道——如此以通达之义为谛。
Saṅkhārā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Saṅkhārā avijjānidānā, avijjāsamudayā, avijjājātikā, avijjāpabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.
诸行以何为因、以何为集、以何为类、以何为源——如此以寻求之义为真谛。诸行以无明为因、以无明为集、以无明为类、以无明为源——如此以把握之义为真谛。他了知诸行,了知诸行之集,了知诸行之灭,了知导向诸行灭之道——如此以通达之义为真谛。
§16
Jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Jāti dukkhasaccaṃ, bhavo samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Bhavo dukkhasaccaṃ, upādānaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Upādānaṃ dukkhasaccaṃ, taṇhā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Taṇhā dukkhasaccaṃ, vedanā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Vedanā dukkhasaccaṃ, phasso samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Phasso dukkhasaccaṃ, saḷāyatanaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Saḷāyatanaṃ dukkhasaccaṃ, nāmarūpaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Nāmarūpaṃ dukkhasaccaṃ, viññāṇaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Viññāṇaṃ dukkhasaccaṃ, saṅkhārā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Saṅkhārā dukkhasaccaṃ, avijjā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ.
老死是苦谛,生是集谛,两者之出离是灭谛,了知灭是道谛。生是苦谛,有是集谛,两者之出离是灭谛,了知灭是道谛。有是苦谛,取是集谛,两者之出离是灭谛,了知灭是道谛。取是苦谛,渴爱是集谛,两者之出离是灭谛,了知灭是道谛。渴爱是苦谛,受是集谛,两者之出离是灭谛,了知灭是道谛。受是苦谛,触是集谛,两者之出离是灭谛,了知灭是道谛。触是苦谛,六处是集谛,两者之出离是灭谛,了知灭是道谛。六处是苦谛,名色是集谛,两者之出离是灭谛,了知灭是道谛。名色是苦谛,识是集谛,两者之出离是灭谛,了知灭是道谛。识是苦谛,诸行是集谛,两者之出离是灭谛,了知灭是道谛。诸行是苦谛,无明是集谛,两者之出离是灭谛,了知灭是道谛。
Jarāmaraṇaṃ siyā dukkhasaccaṃ, siyā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Jāti siyā dukkhasaccaṃ , siyā samudayasaccaṃ…pe… bhavo siyā dukkhasaccaṃ, siyā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccanti.
老死可能是苦谛,可能是集谛,两者之出离是灭谛,了知灭是道谛。生可能是苦谛,可能是集谛……有可能是苦谛,可能是集谛,两者之出离是灭谛,了知灭是道谛。
Bhāṇavāro. · 诵品
Saccakathā niṭṭhitā. · 谛论完
3. Bojjhaṅgakathā
3. 觉支之论
§17
Sāvatthinidānaṃ. ‘‘Sattime , bhikkhave , bojjhaṅgā. Katame satta? Satisambojjhaṅgo , dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā’’.
沙瓦提因缘。「诸比库,有此七觉支。哪七种?念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支——诸比库,此为七觉支。」
ti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti – bojjhaṅgā. Bujjhantīti – bojjhaṅgā. Anubujjhantīti – bojjhaṅgā. Paṭibujjhantīti – bojjhaṅgā. Sambujjhantīti – bojjhaṅgā.
以何义为觉支?导向觉悟——为觉支。觉悟——为觉支。随觉——为觉支。等觉——为觉支。正觉——为觉支。
Bujjhanaṭṭhena bojjhaṅgā, anubujjhanaṭṭhena bojjhaṅgā, paṭibujjhanaṭṭhena bojjhaṅgā, sambujjhanaṭṭhena bojjhaṅgā.
以觉悟之义为觉支,以随觉之义为觉支,以等觉之义为觉支,以正觉之义为觉支。
Bodhentīti – bojjhaṅgā. Anubodhentīti – bojjhaṅgā. Paṭibodhentīti – bojjhaṅgā. Sambodhentīti – bojjhaṅgā.
令觉悟——为觉支。令随觉——为觉支。令等觉——为觉支。令正觉——为觉支。
Bodhanaṭṭhena bojjhaṅgā, anubodhanaṭṭhena bojjhaṅgā, paṭibodhanaṭṭhena bojjhaṅgā, sambodhanaṭṭhena bojjhaṅgā.
以觉悟之义为觉支,以随觉悟之义为觉支,以现觉悟之义为觉支,以等觉悟之义为觉支。
Bodhipakkhiyaṭṭhena bojjhaṅgā, anubodhipakkhiyaṭṭhena bojjhaṅgā, paṭibodhipakkhiyaṭṭhena bojjhaṅgā, sambodhipakkhiyaṭṭhena bojjhaṅgā.
以菩提分之义为觉支,以随菩提分之义为觉支,以现菩提分之义为觉支,以等菩提分之义为觉支。
Buddhilabhanaṭṭhena bojjhaṅgā, buddhipaṭilabhanaṭṭhena bojjhaṅgā, buddhiropanaṭṭhena bojjhaṅgā, buddhiabhiropanaṭṭhena bojjhaṅgā, buddhipāpanaṭṭhena bojjhaṅgā, buddhisampāpanaṭṭhena bojjhaṅgā.
以获得智之义为觉支,以获得智之义为觉支,以植立智之义为觉支,以现起智之义为觉支,以达到智之义为觉支,以成就智之义为觉支。
Mūlamūlakādidasakaṃ根本根等十法
§18
Mūlaṭṭhena bojjhaṅgā, mūlacariyaṭṭhena bojjhaṅgā, mūlapariggahaṭṭhena bojjhaṅgā, mūlaparivāraṭṭhena bojjhaṅgā , mūlaparipūraṇaṭṭhena bojjhaṅgā, mūlaparipākaṭṭhena bojjhaṅgā, mūlapaṭisambhidaṭṭhena bojjhaṅgā, mūlapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, mūlapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, mūlapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.
以根之义为觉支,以根行之义为觉支,以根摄受之义为觉支,以根眷属之义为觉支,以根圆满之义为觉支,以根成熟之义为觉支,以根无碍解之义为觉支,以根达到无碍解之义为觉支,以根于无碍解自在之义为觉支,以根达到于无碍解自在亦为觉支。
Hetuṭṭhena bojjhaṅgā, hetucariyaṭṭhena bojjhaṅgā, hetupariggahaṭṭhena bojjhaṅgā, hetuparivāraṭṭhena bojjhaṅgā, hetuparipūraṇaṭṭhena bojjhaṅgā, hetuparipākaṭṭhena bojjhaṅgā, hetupaṭisambhidaṭṭhena bojjhaṅgā, hetupaṭisambhidāpāpanaṭṭhena bojjhaṅgā, hetupaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, hetupaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.
以因之义为觉支,以因行之义为觉支,以因摄受之义为觉支,以因眷属之义为觉支,以因圆满之义为觉支,以因成熟之义为觉支,以因无碍解之义为觉支,以因达到无碍解之义为觉支,以因于无碍解自在之义为觉支,以因达到于无碍解自在亦为觉支。
Paccayaṭṭhena bojjhaṅgā, paccayacariyaṭṭhena bojjhaṅgā, paccayapariggahaṭṭhena bojjhaṅgā, paccayaparivāraṭṭhena bojjhaṅgā, paccayaparipūraṇaṭṭhena bojjhaṅgā, paccayaparipākaṭṭhena bojjhaṅgā, paccayapaṭisambhidaṭṭhena bojjhaṅgā, paccayapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, paccayapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, paccayapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.
以缘之义为觉支,以缘行之义为觉支,以缘摄受之义为觉支,以缘眷属之义为觉支,以缘圆满之义为觉支,以缘成熟之义为觉支,以缘无碍解之义为觉支,以缘达到无碍解之义为觉支,以缘于无碍解自在之义为觉支,以缘达到于无碍解自在亦为觉支。
Visuddhaṭṭhena bojjhaṅgā, visuddhicariyaṭṭhena bojjhaṅgā, visuddhipariggahaṭṭhena bojjhaṅgā, visuddhiparivāraṭṭhena bojjhaṅgā, visuddhiparipūraṇaṭṭhena bojjhaṅgā, visuddhiparipākaṭṭhena bojjhaṅgā, visuddhipaṭisambhidaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāpāpanaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.
以清净之义为觉支,以清净行之义为觉支,以清净摄受之义为觉支,以清净眷属之义为觉支,以清净圆满之义为觉支,以清净成熟之义为觉支,以清净无碍解之义为觉支,以清净达到无碍解之义为觉支,以清净于无碍解自在之义为觉支,以清净达到于无碍解自在亦为觉支。
Anavajjaṭṭhena bojjhaṅgā, anavajjacariyaṭṭhena bojjhaṅgā, anavajjapariggahaṭṭhena bojjhaṅgā, anavajjaparivāraṭṭhena bojjhaṅgā, anavajjaparipūraṇaṭṭhena bojjhaṅgā, anavajjaparipākaṭṭhena bojjhaṅgā, anavajjapaṭisambhidaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.
以无过之义为觉支,以无过行之义为觉支,以无过摄受之义为觉支,以无过眷属之义为觉支,以无过圆满之义为觉支,以无过成熟之义为觉支,以无过无碍解之义为觉支,以无过达到无碍解之义为觉支,以无过于无碍解自在之义为觉支,以无过达到于无碍解自在亦为觉支。
Nekkhammaṭṭhena bojjhaṅgā, nekkhammacariyaṭṭhena bojjhaṅgā, nekkhammapariggahaṭṭhena bojjhaṅgā, nekkhammaparivāraṭṭhena bojjhaṅgā, nekkhammaparipūraṇaṭṭhena bojjhaṅgā, nekkhammaparipākaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.
以出离之义为觉支,以出离行之义为觉支,以出离摄取之义为觉支,以出离眷属之义为觉支,以出离圆满之义为觉支,以出离成熟之义为觉支,以出离无碍解之义为觉支,以出离无碍解获得之义为觉支,以出离无碍解自在之义为觉支,以出离无碍解自在达到亦为觉支。
Vimuttaṭṭhena bojjhaṅgā, vimutticariyaṭṭhena bojjhaṅgā, vimuttipariggahaṭṭhena bojjhaṅgā, vimuttiparivāraṭṭhena bojjhaṅgā, vimuttiparipūraṇaṭṭhena bojjhaṅgā, vimuttiparipākaṭṭhena bojjhaṅgā, vimuttipaṭisambhidaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.
以解脱之义为觉支,以解脱行之义为觉支,以解脱摄取之义为觉支,以解脱眷属之义为觉支,以解脱圆满之义为觉支,以解脱成熟之义为觉支,以解脱无碍解之义为觉支,以解脱无碍解获得之义为觉支,以解脱无碍解自在之义为觉支,以解脱无碍解自在达到亦为觉支。
Anāsavaṭṭhena bojjhaṅgā, anāsavacariyaṭṭhena bojjhaṅgā, anāsavapariggahaṭṭhena bojjhaṅgā, anāsavaparivāraṭṭhena bojjhaṅgā, anāsavaparipūraṇaṭṭhena bojjhaṅgā, anāsavaparipākaṭṭhena bojjhaṅgā , anāsavapaṭisambhidaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.
以无漏之义为觉支,以无漏行之义为觉支,以无漏摄取之义为觉支,以无漏眷属之义为觉支,以无漏圆满之义为觉支,以无漏成熟之义为觉支,以无漏无碍解之义为觉支,以无漏无碍解获得之义为觉支,以无漏无碍解自在之义为觉支,以无漏无碍解自在达到亦为觉支。
Vivekaṭṭhena bojjhaṅgā, vivekacariyaṭṭhena bojjhaṅgā, vivekapariggahaṭṭhena bojjhaṅgā, vivekaparivāraṭṭhena bojjhaṅgā, vivekaparipūraṇaṭṭhena bojjhaṅgā, vivekaparipākaṭṭhena bojjhaṅgā, vivekapaṭisambhidaṭṭhena bojjhaṅgā, vivekapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vivekapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vivekapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.
以远离之义为觉支,以远离行之义为觉支,以远离摄取之义为觉支,以远离眷属之义为觉支,以远离圆满之义为觉支,以远离成熟之义为觉支,以远离无碍解之义为觉支,以远离无碍解获得之义为觉支,以远离无碍解自在之义为觉支,以远离无碍解自在达到亦为觉支。
Vosaggaṭṭhena bojjhaṅgā, vosaggacariyaṭṭhena bojjhaṅgā, vosaggapariggahaṭṭhena bojjhaṅgā, vosaggaparivāraṭṭhena bojjhaṅgā, vosaggaparipūraṇaṭṭhena bojjhaṅgā, vosaggaparipākaṭṭhena bojjhaṅgā, vosaggapaṭisambhidaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.
以舍遣之义为觉支,以舍遣行之义为觉支,以舍遣摄取之义为觉支,以舍遣眷属之义为觉支,以舍遣圆满之义为觉支,以舍遣成熟之义为觉支,以舍遣无碍解之义为觉支,以舍遣无碍解获得之义为觉支,以舍遣无碍解自在之义为觉支,以舍遣无碍解自在达到亦为觉支。
§19
Mūlaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Paccayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Visuddhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anavajjaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nekkhammaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāsavaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekaṭṭhaṃ bujjhantīti – bojjhaṅgā . Vosaggaṭṭhaṃ bujjhantīti – bojjhaṅgā.
觉悟根之义——为觉支。觉悟因之义——为觉支。觉悟缘之义——为觉支。觉悟清净之义——为觉支。觉悟无过之义——为觉支。觉悟出离之义——为觉支。觉悟解脱之义——为觉支。觉悟无漏之义——为觉支。觉悟远离之义——为觉支。觉悟舍遣之义——为觉支。
Mūlacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetucariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paccayacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Visuddhicariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anavajjacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nekkhammacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimutticariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāsavacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vosaggacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā.
觉悟根行之义——为觉支。觉悟因行之义——为觉支。觉悟缘行之义——为觉支。觉悟清净行之义——为觉支。觉悟无过行之义——为觉支。觉悟出离行之义——为觉支。觉悟解脱行之义——为觉支。觉悟无漏行之义——为觉支。觉悟远离行之义——为觉支。觉悟舍遣行之义——为觉支。
Mūlapariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlaparivāraṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggaparivāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlaparipūraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggaparipūraṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlaparipākaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggaparipākaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlapaṭisambhidaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapaṭisambhidaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlapaṭisambhidāpāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapaṭisambhidāpāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlapaṭisambhidāya vasībhāvaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapaṭisambhidāya vasībhāvaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe….
觉悟根摄取之义——为觉支……乃至……觉悟舍遣摄取之义——为觉支。觉悟根眷属之义——为觉支……乃至……觉悟舍遣眷属之义——为觉支。觉悟根圆满之义——为觉支……乃至……觉悟舍遣圆满之义——为觉支。觉悟根成熟之义——为觉支……乃至……觉悟舍遣成熟之义——为觉支。觉悟根无碍解之义——为觉支……乃至……觉悟舍遣无碍解之义——为觉支。觉悟根无碍解获得之义——为觉支……乃至……觉悟舍遣无碍解获得之义——为觉支。觉悟根无碍解自在之义——为觉支……乃至……觉悟舍遣无碍解自在之义——为觉支……乃至……
Pariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Parivāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Paripūraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekaggaṭṭhaṃ bujjhantīti – bojjhaṅgā. Avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Avisāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāvilaṭṭhaṃ bujjhantīti – bojjhaṅgā. Aniñjanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekattupaṭṭhānavasena cittassa ṭhitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ārammaṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Gocaraṭṭhaṃ bujjhantīti – bojjhaṅgā. Pahānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pariccāgaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vuṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivaṭṭanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Santaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paṇītaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāsavaṭṭhaṃ bujjhantīti – bojjhaṅgā. Taraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Animittaṭṭhaṃ bujjhantīti – bojjhaṅgā. Appaṇihitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Suññataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekarasaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anativattanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Yuganaddhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ādhipateyyaṭṭhaṃ bujjhantīti – bojjhaṅgā.
觉悟摄取义,故为觉支。觉悟围绕义,故为觉支。觉悟圆满义,故为觉支。觉悟一境义,故为觉支。觉悟不散乱义,故为觉支。觉悟策举义,故为觉支。觉悟不散漫义,故为觉支。觉悟不混浊义,故为觉支。觉悟不动义,故为觉支。觉悟以一性现起之方式心的住立义,故为觉支。觉悟所缘义,故为觉支。觉悟行境义,故为觉支。觉悟舍断义,故为觉支。觉悟遍舍义,故为觉支。觉悟出起义,故为觉支。觉悟转出义,故为觉支。觉悟寂静义,故为觉支。觉悟殊胜义,故为觉支。觉悟解脱义,故为觉支。觉悟无漏义,故为觉支。觉悟度脱义,故为觉支。觉悟无相义,故为觉支。觉悟无愿义,故为觉支。觉悟空义,故为觉支。觉悟一味义,故为觉支。觉悟不超越义,故为觉支。觉悟双连结义,故为觉支。觉悟出离义,故为觉支。觉悟因义,故为觉支。觉悟见义,故为觉支。觉悟增上义,故为觉支。
Samathassa avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vipassanāya anupassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samathavipassanānaṃ ekarasaṭṭhaṃ bujjhantīti – bojjhaṅgā. Yuganaddhassa anativattanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sikkhāya samādānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ārammaṇassa gocaraṭṭhaṃ bujjhantīti – bojjhaṅgā. Līnassa cittassa paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Uddhatassa cittassa niggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ubhovisuddhānaṃ ajjhupekkhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Visesādhigamaṭṭhaṃ bujjhantīti – bojjhaṅgā. Uttari paṭivedhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saccābhisamayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhe patiṭṭhāpakaṭṭhaṃ bujjhantīti – bojjhaṅgā.
觉悟止的不散乱义,故为觉支。觉悟观的随观义,故为觉支。觉悟止观的一味义,故为觉支。觉悟双连结的不超越义,故为觉支。觉悟学的受持义,故为觉支。觉悟所缘的行境义,故为觉支。觉悟沉下之心的策举义,故为觉支。觉悟掉举之心的抑制义,故为觉支。觉悟对两者清净的舍置义,故为觉支。觉悟殊胜证得义,故为觉支。觉悟更上通达义,故为觉支。觉悟谛现观义,故为觉支。觉悟于灭的确立义,故为觉支。
Saddhindriyassa adhimokkhaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… paññindriyassa dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saddhābalassa assaddhiye akampiyaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… paññābalassa avijjāya akampiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Satisambojjhaṅgassa upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… upekkhāsambojjhaṅgassa paṭisaṅkhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sammādiṭṭhiyā dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… sammāsamādhissa avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā.
觉悟信根的胜解义,故为觉支。……觉悟慧根的见义,故为觉支。觉悟信力的于不信不动义,故为觉支。……觉悟慧力的于无明不动义,故为觉支。觉悟念觉支的现起义,故为觉支。……觉悟舍觉支的省察义,故为觉支。觉悟正见的见义,故为觉支。……觉悟正定的不散乱义,故为觉支。
Indriyānaṃ ādhipateyyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Balānaṃ akampiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Maggassa hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Satipaṭṭhānānaṃ upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sammappadhānānaṃ padahanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Iddhipādānaṃ ijjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saccānaṃ tathaṭṭhaṃ bujjhantīti – bojjhaṅgā. Payogānaṃ paṭippassaddhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Phalānaṃ sacchikiriyaṭṭhaṃ bujjhantīti – bojjhaṅgā.
觉悟诸根的增上义,故为觉支。觉悟诸力的不动义,故为觉支。觉悟出离义,故为觉支。觉悟道的因义,故为觉支。觉悟诸须跋的现起义,故为觉支。觉悟诸正勤的勤奋义,故为觉支。觉悟诸神足的成就义,故为觉支。觉悟诸谛的如实义,故为觉支。觉悟诸行的寂止义,故为觉支。觉悟诸果的作证义,故为觉支。
Vitakkassa abhiniropanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vicārassa upavicāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Pītiyā pharaṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sukhassa abhisandanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa ekaggaṭṭhaṃ bujjhantīti – bojjhaṅgā.
觉悟寻的置入义,故为觉支。觉悟伺的伺察义,故为觉支。觉悟喜的遍满义,故为觉支。觉悟乐的流注义,故为觉支。觉悟心的一境义,故为觉支。
Āvajjanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pajānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sañjānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekodaṭṭhaṃ bujjhantīti – bojjhaṅgā. Abhiññāya ñātaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pariññāya tīraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pahānassa pariccāgaṭṭhaṃ bujjhantīti – bojjhaṅgā. Bhāvanāya ekarasaṭṭhaṃ bujjhantīti – bojjhaṅgā . Sacchikiriyāya phassanaṭṭhaṃ bujjhantīti – bojjhaṅgā . Khandhānaṃ khandhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dhātūnaṃ dhātuṭṭhaṃ bujjhantīti – bojjhaṅgā. Āyatanānaṃ āyatanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saṅkhatānaṃ saṅkhataṭṭhaṃ bujjhantīti – bojjhaṅgā. Asaṅkhatassa asaṅkhataṭṭhaṃ bujjhantīti – bojjhaṅgā.
觉悟作意义,故为觉支。觉悟了知义,故为觉支。觉悟遍知义,故为觉支。觉悟想知义,故为觉支。觉悟统一义,故为觉支。觉悟以证智而知义,故为觉支。觉悟以遍知而度知义,故为觉支。觉悟舍断的遍舍义,故为觉支。觉悟修习的一味义,故为觉支。觉悟作证的触义,故为觉支。觉悟诸蕴的蕴义,故为觉支。觉悟诸界的界义,故为觉支。觉悟诸处的处义,故为觉支。觉悟诸有为的有为义,故为觉支。觉悟无为的无为义,故为觉支。
Cittaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittānantariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa vuṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa vivaṭṭanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa paccayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa vatthuṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa bhūmaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa ārammaṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa gocaraṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa cariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa gataṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa abhinīhāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa nissaraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā.
觉悟心义,故为觉支。觉悟心无间义,故为觉支。觉悟心的出起义,故为觉支。觉悟心的转出义,故为觉支。觉悟心的因义,故为觉支。觉悟心的缘义,故为觉支。觉悟心的事义,故为觉支。觉悟心的地义,故为觉支。觉悟心的所缘义,故为觉支。觉悟心的行境义,故为觉支。觉悟心的行相义,故为觉支。觉悟心的所行义,故为觉支。觉悟心的导向义,故为觉支。觉悟心的出离义,故为觉支。觉悟心的出脱义,故为觉支。
Ekatte āvajjanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte vijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte pajānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sañjānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte ekodaṭṭhaṃ bujjhantīti – bojjhaṅgā. ( ) . Ekatte pakkhandanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte pasīdanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte santiṭṭhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte vimuccanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte etaṃ santanti passanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte yānīkataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte vatthukataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anuṭṭhitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paricitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte susamāraddhaṭṭhaṃ bujjhantīti – bojjhaṅgā . Ekatte pariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte parivāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paripūraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte samodhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte adhiṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte āsevanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bhāvanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bahulīkammaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte susamuggataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte suvimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anubujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭibujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sambujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bodhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anubodhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭibodhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sambujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anubodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭibodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sambodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte jotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte ujjotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anujotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭijotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sañjotanaṭṭhaṃ bujjhantīti – bojjhaṅgā.
觉悟于一性的作意义,故为觉支。觉悟于一性的了知义,故为觉支。觉悟于一性的遍知义,故为觉支。觉悟于一性的想知义,故为觉支。觉悟于一性的统一义,故为觉支。觉悟于一性的跃入义,故为觉支。觉悟于一性的净信义,故为觉支。觉悟于一性的住立义,故为觉支。觉悟于一性的解脱义,故为觉支。觉悟于一性的见「此是寂静」义,故为觉支。觉悟于一性的作为乘义,故为觉支。觉悟于一性的作为事义,故为觉支。觉悟于一性的随行义,故为觉支。觉悟于一性的亲近义,故为觉支。觉悟于一性的善发起义,故为觉支。觉悟于一性的摄取义,故为觉支。觉悟于一性的围绕义,故为觉支。觉悟于一性的圆满义,故为觉支。觉悟于一性的等持义,故为觉支。觉悟于一性的决意义,故为觉支。觉悟于一性的习行义,故为觉支。觉悟于一性的修习义,故为觉支。觉悟于一性的多作义,故为觉支。觉悟于一性的善出离义,故为觉支。觉悟于一性的善解脱义,故为觉支。觉悟于一性的觉义,故为觉支。觉悟于一性的随觉义,故为觉支。觉悟于一性的等觉义,故为觉支。觉悟于一性的正觉义,故为觉支。觉悟于一性的觉悟义,故为觉支。觉悟于一性的随觉悟义,故为觉支。觉悟于一性的等觉悟义,故为觉支。觉悟于一性的正觉悟义,故为觉支。觉悟于一性的觉分义,故为觉支。觉悟于一性的随觉分义,故为觉支。觉悟于一性的等觉分义,故为觉支。觉悟于一性的正觉分义,故为觉支。觉悟于一性的照耀义,故为觉支。觉悟于一性的光耀义,故为觉支。觉悟于一性的随照义,故为觉支。觉悟于一性的等照义,故为觉支。觉悟于一性的共照义,故为觉支。
Patāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Virocanaṭṭhaṃ bujjhantīti – bojjhaṅgā . Kilesānaṃ santāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Amalaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimalaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nimmalaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Virāgaṭṭhaṃ bujjhantīti – bojjhaṅgā. Virāgacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vosaggaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vosaggacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimutticariyaṭṭhaṃ bujjhantīti – bojjhaṅgā.
「觉悟照耀之义」——觉支。「觉悟光明之义」——觉支。「觉悟热恼诸烦恼之义」——觉支。「觉悟无垢之义」——觉支。「觉悟离垢之义」——觉支。「觉悟无染之义」——觉支。「觉悟寂静之义」——觉支。「觉悟适时之义」——觉支。「觉悟远离之义」——觉支。「觉悟远离行之义」——觉支。「觉悟离贪之义」——觉支。「觉悟离贪行之义」——觉支。「觉悟灭之义」——觉支。「觉悟灭行之义」——觉支。「觉悟舍遣之义」——觉支。「觉悟舍遣行之义」——觉支。「觉悟解脱之义」——觉支。「觉悟解脱行之义」——觉支。
Chandaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa mūlaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa pādaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa padhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa ijjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa adhimokkhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā.
「觉悟欲之义」——觉支。「觉悟欲之根本义」——觉支。「觉悟欲之足义」——觉支。「觉悟欲之勤奋义」——觉支。「觉悟欲之成就义」——觉支。「觉悟欲之胜解义」——觉支。「觉悟欲之执持义」——觉支。「觉悟欲之现起义」——觉支。「觉悟欲之不散乱义」——觉支。「觉悟欲之见义」——觉支。
Vīriyaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… cittaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vīmaṃsaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya mūlaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya pādaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya padhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya ijjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya adhimokkhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā.
「觉悟精进之义」——觉支……「觉悟心之义」——觉支……「觉悟观察之义」——觉支。「觉悟观察之根本义」——觉支。「觉悟观察之足义」——觉支。「觉悟观察之勤奋义」——觉支。「觉悟观察之成就义」——觉支。「觉悟观察之胜解义」——觉支。「觉悟观察之执持义」——觉支。「觉悟观察之现起义」——觉支。「觉悟观察之不散乱义」——觉支。「觉悟观察之见义」——觉支。
Dukkhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa pīḷanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa saṅkhataṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa santāpaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa vipariṇāmaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samudayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samudayassa āyūhanaṭṭhaṃ nidānaṭṭhaṃ saññogaṭṭhaṃ palibodhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhassa nissaraṇaṭṭhaṃ vivekaṭṭhaṃ asaṅkhataṭṭhaṃ amataṭṭhaṃ bujjhantīti – bojjhaṅgā. Maggaṭṭhaṃ bujjhantīti – bojjhaṅgā. Maggassa niyyānaṭṭhaṃ hetuṭṭhaṃ dassanaṭṭhaṃ ādhipateyyaṭṭhaṃ bujjhantīti – bojjhaṅgā.
「觉悟苦之义」——觉支。「觉悟苦之逼迫义」——觉支。「觉悟苦之有为义」——觉支。「觉悟苦之热恼义」——觉支。「觉悟苦之变易义」——觉支。「觉悟集之义」——觉支。「觉悟集之积聚义、因义、结缚义、障碍义」——觉支。「觉悟灭之义」——觉支。「觉悟灭之出离义、远离义、无为义、不死义」——觉支。「觉悟道之义」——觉支。「觉悟道之出离义、因义、见义、增上义」——觉支。
Tathaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anattaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saccaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paṭivedhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Abhijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Parijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dhammaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dhātuṭṭhaṃ bujjhantīti – bojjhaṅgā. Ñātaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sacchikiriyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Phassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Abhisamayaṭṭhaṃ bujjhantīti – bojjhaṅgā.
「觉悟如实之义」——觉支。「觉悟无我之义」——觉支。「觉悟真实之义」——觉支。「觉悟通达之义」——觉支。「觉悟证知之义」——觉支。「觉悟遍知之义」——觉支。「觉悟法之义」——觉支。「觉悟界之义」——觉支。「觉悟所知之义」——觉支。「觉悟作证之义」——觉支。「觉悟触之义」——觉支。「觉悟现观之义」——觉支。
Nekkhammaṃ bujjhantīti – bojjhaṅgā. Abyāpādaṃ bujjhantīti – bojjhaṅgā. Ālokasaññaṃ bujjhantīti – bojjhaṅgā. Avikkhepaṃ bujjhantīti – bojjhaṅgā. Dhammavavatthānaṃ bujjhantīti – bojjhaṅgā. Ñāṇaṃ bujjhantīti – bojjhaṅgā. Pāmojjaṃ bujjhantīti – bojjhaṅgā. Paṭhamaṃ jhānaṃ bujjhantīti – bojjhaṅgā…pe… arahattamaggaṃ bujjhantīti – bojjhaṅgā. Arahattaphalasamāpattiṃ bujjhantīti – bojjhaṅgā.
「觉悟出离」——觉支。「觉悟无嗔」——觉支。「觉悟光明想」——觉支。「觉悟不散乱」——觉支。「觉悟法之抉择」——觉支。「觉悟智」——觉支。「觉悟喜悦」——觉支。「觉悟第一禅那」——觉支……「觉悟阿拉汉道」——觉支。「觉悟阿拉汉果等至」——觉支。
Adhimokkhaṭṭhena saddhindriyaṃ bujjhantīti – bojjhaṅgā…pe… dassanaṭṭhena paññindriyaṃ bujjhantīti – bojjhaṅgā. Assaddhiye akampiyaṭṭhena saddhābalaṃ bujjhantīti – bojjhaṅgā…pe… avijjāya akampiyaṭṭhena paññābalaṃ bujjhantīti – bojjhaṅgā. Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ bujjhantīti – bojjhaṅgā…pe… paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ bujjhantīti – bojjhaṅgā.
「以胜解之义觉悟信根」——觉支……「以见之义觉悟慧根」——觉支。「以不为不信所动摇之义觉悟信力」——觉支……「以不为无明所动摇之义觉悟慧力」——觉支。「以现起之义觉悟念觉支」——觉支……「以省察之义觉悟舍觉支」——觉支。
Dassanaṭṭhena sammādiṭṭhiṃ bujjhantīti – bojjhaṅgā…pe… avikkhepaṭṭhena sammāsamādhiṃ bujjhantīti – bojjhaṅgā. Ādhipateyyaṭṭhena indriyaṃ bujjhantīti – bojjhaṅgā. Akampiyaṭṭhena balaṃ bujjhantīti – bojjhaṅgā. Niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetuṭṭhena maggaṃ bujjhantīti – bojjhaṅgā. Upaṭṭhānaṭṭhena satipaṭṭhānaṃ bujjhantīti – bojjhaṅgā. Padahanaṭṭhena sammappadhānaṃ bujjhantīti – bojjhaṅgā. Ijjhanaṭṭhena iddhipādaṃ bujjhantīti – bojjhaṅgā. Tathaṭṭhena saccaṃ bujjhantīti – bojjhaṅgā. Avikkhepaṭṭhena samathaṃ bujjhantīti – bojjhaṅgā. Anupassanaṭṭhe vipassanaṃ …pe… ekarasaṭṭhena samathavipassanaṃ bujjhantīti – bojjhaṅgā. Anativattanaṭṭhena yuganaddhaṃ bujjhantīti – bojjhaṅgā. Saṃvaraṭṭhena sīlavisuddhiṃ bujjhantīti – bojjhaṅgā. Avikkhepaṭṭhena cittavisuddhiṃ bujjhantīti – bojjhaṅgā. Dassanaṭṭhena diṭṭhivisuddhiṃ bujjhantīti – bojjhaṅgā. Muttaṭṭhena vimokkhaṃ bujjhantīti – bojjhaṅgā. Paṭivedhaṭṭhena vijjaṃ bujjhantīti – bojjhaṅgā. Pariccāgaṭṭhena vimuttiṃ bujjhantīti – bojjhaṅgā. Samucchedaṭṭhena khaye ñāṇaṃ bujjhantīti – bojjhaṅgā. Paṭippassaddhaṭṭhena anuppāde ñāṇaṃ bujjhantīti – bojjhaṅgā.
「以见之义觉悟正见」——觉支……「以不散乱之义觉悟正定」——觉支。「以增上之义觉悟根」——觉支。「以不动摇之义觉悟力」——觉支。「觉悟出离之义」——觉支。「以因之义觉悟道」——觉支。「以现起之义觉悟须跋」——觉支。「以勤奋之义觉悟正勤」——觉支。「以成就之义觉悟神足」——觉支。「以如实之义觉悟谛」——觉支。「以不散乱之义觉悟止」——觉支。「以随观之义觉悟观」……「以一味之义觉悟止观」——觉支。「以不超越之义觉悟双连」——觉支。「以防护之义觉悟戒清净」——觉支。「以不散乱之义觉悟心清净」——觉支。「以见之义觉悟见清净」——觉支。「以解脱之义觉悟解脱」——觉支。「以通达之义觉悟明」——觉支。「以舍弃之义觉悟解脱」——觉支。「以断尽之义觉悟尽智」——觉支。「以寂止之义觉悟无生智」——觉支。
Chandaṃ mūlaṭṭhena bujjhantīti – bojjhaṅgā. Manasikāraṃ samuṭṭhānaṭṭhena bujjhantīti – bojjhaṅgā. Phassaṃ samodhānaṭṭhena bujjhantīti – bojjhaṅgā. Vedanaṃ samosaraṇaṭṭhena bujjhantīti – bojjhaṅgā. Samādhiṃ pamukhaṭṭhena bujjhantīti – bojjhaṅgā. Satiṃ ādhipateyyaṭṭhena bujjhantīti – bojjhaṅgā. Paññaṃ tatuttaraṭṭhena bujjhantīti – bojjhaṅgā. Vimuttiṃ sāraṭṭhena bujjhantīti – bojjhaṅgā. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena bujjhantīti – bojjhaṅgā.
以欲为根本之义而觉悟——觉支。以作意为生起之义而觉悟——觉支。以触为结合之义而觉悟——觉支。以受为会合之义而觉悟——觉支。以定为首要之义而觉悟——觉支。以念为主导之义而觉悟——觉支。以慧为最上之义而觉悟——觉支。以解脱为核心之义而觉悟——觉支。以不死、趣向涅槃为终极之义而觉悟——觉支。
§20
Sāvatthinidānaṃ. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhavo’’ti . ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
沙瓦提因缘。于此,具寿沙利子告诸比库:「诸具寿比库。」「具寿。」彼诸比库应答具寿沙利子。具寿沙利子说此:
‘‘Sattime, āvuso, bojjhaṅgā . Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, āvuso, satta bojjhaṅgā. Imesaṃ khvāhaṃ, āvuso, sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi. Yena yena bojjhaṅgena ākaṅkhāmi majjhanhikasamayaṃ…pe… sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, ‘āvuso, hoti, appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi. Dhammavicayasambojjhaṅgo…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi.
「诸具寿,有此七觉支。何为七?念觉支、择法觉支……乃至……舍觉支——诸具寿,此为七觉支。诸具寿,于此七觉支中,我以任何觉支希望于上午时住,即以该觉支于上午时住。以任何觉支希望于日中时……乃至……于傍晚时住,即以该觉支于傍晚时住。诸具寿,若我有念觉支,我有『无量』,我有『善现起』。当它住立时,我了知『它住立』。若它从我退失,我了知『以此为缘它从我退失』。择法觉支……乃至……诸具寿,若我有舍觉支,我有『无量』,我有『善现起』。当它住立时,我了知『它住立』。若它从我退失,我了知『以此为缘它从我退失』。
‘‘Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya. Yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ…pe… sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva khvāhaṃ, āvuso, imesaṃ sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi. Yena yena bojjhaṅgena ākaṅkhāmi majjhanhikasamayaṃ…pe… sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi’’.
「诸具寿,譬如国王或大臣有满箱各种颜色的衣服。他希望于上午时穿任何一对衣服,即于上午时穿该对衣服。希望于日中时……乃至……于傍晚时穿任何一对衣服,即于傍晚时穿该对衣服。诸具寿,如是,于此七觉支中,我以任何觉支希望于上午时住,即以该觉支于上午时住。以任何觉支希望于日中时……乃至……于傍晚时住,即以该觉支于傍晚时住。诸具寿,若我有念觉支,我有『无量』,我有『善现起』。当它住立时,我了知『它住立』。若它从我退失,我了知『以此为缘它从我退失』……乃至……诸具寿,若我有舍觉支,我有『无量』,我有『善现起』。当它住立时,我了知『它住立』。若它从我退失,我了知『以此为缘它从我退失』。」
Suttantaniddeso经分别
§21
Kathaṃ ti bojjhaṅgo? Yāvatā nirodhūpaṭṭhāti tāvatā satisambojjhaṅgo. Iti ce me hotīti bojjhaṅgo. Seyyathāpi telappadīpassa jhāyato yāvatā acci tāvatā vaṇṇo, yāvatā vaṇṇo tāvatā acci. Evameva yāvatā nirodhūpaṭṭhāti tāvatā satisambojjhaṅgo. Iti ce me hotīti bojjhaṅgo.
如何是觉支?只要现起灭,即是念觉支。「若我有此」即是觉支。譬如燃烧的油灯,只要有焰即有光,只要有光即有焰。如是,只要现起灭,即是念觉支。「若我有此」即是觉支。
Kathaṃ ti bojjhaṅgo? Pamāṇabaddhā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā appamāṇo nirodho acalaṭṭhena asaṅkhataṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā appamāṇo. Iti ce me hotīti bojjhaṅgo.
如何是觉支?诸烦恼是有量的,一切随烦恼,以及诸再生行,灭是无量的,以不动之义、无为之义。只要现起灭,即是无量。「若我有此」即是觉支。
Kathaṃ ti – bojjhaṅgo? Visamā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā, samadhammo nirodho santaṭṭhena paṇītaṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā susamāraddho iti ce me hotīti bojjhaṅgo.
如何是觉支?诸烦恼是不平等的,一切随烦恼,以及诸再生行,灭是平等法,以寂静之义、殊胜之义。只要现起灭,即是善现起。「若我有此」即是觉支。
Kathaṃ Katihākārehi satisambojjhaṅgo tiṭṭhati? Katihākārehi satisambojjhaṅgo cavati? Aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati. Aṭṭhahākārehi satisambojjhaṅgo cavati.
如何、以几种行相念觉支住立?以几种行相念觉支退失?以八种行相念觉支住立。以八种行相念觉支退失。
Katamehi Anuppādaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, uppādaṃ anāvajjitattā satisambojjhaṅgo tiṭṭhati, appavattaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, pavattaṃ anāvajjitattā satisambojjhaṅgo tiṭṭhati, animittaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, nimittaṃ anāvajjitattā satisambojjhaṅgo tiṭṭhati, nirodhaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, saṅkhāre anāvajjitattā satisambojjhaṅgo tiṭṭhati – imehi aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati.
以哪些?由于作意不生,念觉支住立;由于不作意生,念觉支住立;由于作意不转起,念觉支住立;由于不作意转起,念觉支住立;由于作意无相,念觉支住立;由于不作意相,念觉支住立;由于作意灭,念觉支住立;由于不作意诸行,念觉支住立——以这八种行相,念觉支住立。
Katamehi Uppādaṃ āvajjitattā satisambojjhaṅgo cavati, anuppādaṃ anāvajjitattā satisambojjhaṅgo cavati, pavattaṃ āvajjitattā satisambojjhaṅgo cavati, appavattaṃ anāvajjitattā satisambojjhaṅgo cavati, nimittaṃ āvajjitattā satisambojjhaṅgo cavati, animittaṃ anāvajjitattā satisambojjhaṅgo cavati, saṅkhāre āvajjitattā satisambojjhaṅgo cavati, nirodhaṃ anāvajjitattā satisambojjhaṅgo cavati – imehi aṭṭhahākārehi satisambojjhaṅgo cavati. Evaṃ ‘‘tiṭṭhantañca naṃ tiṭṭhatī’’ti pajānāmi. Sacepi cavati, ‘‘idappaccayā me cavatī’’ti pajānāmi…pe….
以哪些?由于作意生,念觉支退失;由于不作意不生,念觉支退失;由于作意转起,念觉支退失;由于不作意不转起,念觉支退失;由于作意相,念觉支退失;由于不作意无相,念觉支退失;由于作意诸行,念觉支退失;由于不作意灭,念觉支退失——以这八种行相,念觉支退失。如此「当它住立时,它住立」,我了知;即使它退失,「由于此因缘,它对我退失」,我了知……
Kathaṃ ti bojjhaṅgo? Yāvatā nirodhūpaṭṭhāti tāvatā upekkhāsambojjhaṅgo iti ce me hotīti bojjhaṅgo. Seyyathāpi telappadīpassa jhāyato yāvatā acci tāvatā vaṇṇo, yāvatā vaṇṇo tāvatā acci. Evameva yāvatā nirodhūpaṭṭhāti tāvatā upekkhāsambojjhaṅgo iti ce hotīti bojjhaṅgo.
如何是觉支?「只要灭现起,就有舍觉支」,如果我有这样,就是觉支。譬如燃烧的油灯,只要有焰,就有光;只要有光,就有焰。同样地,「只要灭现起,就有舍觉支」,如果有这样,就是觉支。
Kathaṃ ti bojjhaṅgo? Pamāṇabaddhā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā appamāṇo nirodho acalaṭṭhena asaṅkhataṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā appamāṇo iti ce hotīti bojjhaṅgo.
如何是觉支?诸烦恼有限量,一切随烦恼,以及那些再有的诸行,灭是无量的,以不动之义、无为之义。「只要灭现起,就是无量」,如果有这样,就是觉支。
Kathaṃ ti bojjhaṅgo? Visamā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā samadhammo nirodho santaṭṭhena paṇītaṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā susamāraddho iti ce hotīti bojjhaṅgo.
如何是觉支?诸烦恼不平等,一切随烦恼,以及那些再有的诸行,灭是平等法,以寂静之义、殊胜之义。「只要灭现起,就是善发起」,如果有这样,就是觉支。
Kathaṃ Katihākārehi upekkhāsambojjhaṅgo tiṭṭhati? Katihākārehi upekkhāsambojjhaṅgo cavati ? Aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati. Aṭṭhahākārehi upekkhāsambojjhaṅgo cavati.
如何?以多少种行相,舍觉支住立?以多少种行相,舍觉支退失?以八种行相,舍觉支住立。以八种行相,舍觉支退失。
Katamehi Anuppādaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, uppādaṃ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, appavattaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, pavattaṃ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, animittaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, nimittaṃ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, nirodhaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, saṅkhāre anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati – imehi aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati.
以哪些?由于作意不生,舍觉支住立;由于不作意生,舍觉支住立;由于作意不转起,舍觉支住立;由于不作意转起,舍觉支住立;由于作意无相,舍觉支住立;由于不作意相,舍觉支住立;由于作意灭,舍觉支住立;由于不作意诸行,舍觉支住立——以这八种行相,舍觉支住立。
Katamehi Uppādaṃ āvajjitattā upekkhāsambojjhaṅgo cavati, anuppādaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati, pavattaṃ āvajjitattā upekkhāsambojjhaṅgo cavati, appavattaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati, nimittaṃ āvajjitattā upekkhāsambojjhaṅgo cavati , animittaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati, saṅkhāre āvajjitattā upekkhāsambojjhaṅgo cavati, nirodhaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati – imehi aṭṭhahākārehi upekkhāsambojjhaṅgo cavati. Evaṃ ‘‘tiṭṭhantañca naṃ tiṭṭhatī’’ti pajānāmi; sacepi cavati, ‘‘idappaccayā me cavatī’’ti pajānāmi.
以哪些?由于作意生,舍觉支退失;由于不作意不生,舍觉支退失;由于作意转起,舍觉支退失;由于不作意不转起,舍觉支退失;由于作意相,舍觉支退失;由于不作意无相,舍觉支退失;由于作意诸行,舍觉支退失;由于不作意灭,舍觉支退失——以这八种行相,舍觉支退失。如此「当它住立时,它住立」,我了知;即使它退失,「由于此因缘,它对我退失」,我了知。
Bojjhaṅgakathā niṭṭhitā. · 觉支论完
4. Mettākathā
4. 慈论
§22
Sāvatthinidānaṃ . ‘‘Mettāya , bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā. Katame ekādasa? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, tuvaṭaṃ cittaṃ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṅkaroti, uttari appaṭivijjhanto brahmalokūpago hoti. Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya – ime ekādasānisaṃsā pāṭikaṅkhā’’ .
沙瓦提因缘。「诸比库,慈心解脱被亲近、被修习、被多作、被作为乘、被作为基础、被实行、被积习、被善精勤时,应当期待十一种利益。哪十一种?安乐而眠,安乐而醒,不见恶梦,为人类所爱,为非人所爱,诸天守护,火、毒、刀剑不侵害他,心迅速得定,面色清净,不迷惑而命终,若未证得上位则往生梵天界。诸比库,慈心解脱被亲近、被修习、被多作、被作为乘、被作为基础、被实行、被积习、被善精勤时——应当期待这十一种利益。」
Atthi anodhiso pharaṇā mettācetovimutti, atthi odhiso pharaṇā mettācetovimutti, atthi disāpharaṇā mettācetovimutti. Katihākārehi anodhiso pharaṇā mettācetovimutti, katihākārehi odhiso pharaṇā mettācetovimutti, katihākārehi disāpharaṇā mettācetovimutti? Pañcahākārehi anodhiso pharaṇā mettācetovimutti, sattahākārehi odhiso pharaṇā mettācetovimutti, dasahākārehi disāpharaṇā mettācetovimutti.
有无限制遍满的慈心解脱,有有限制遍满的慈心解脱,有方向遍满的慈心解脱。以多少种方式是无限制遍满的慈心解脱?以多少种方式是有限制遍满的慈心解脱?以多少种方式是方向遍满的慈心解脱?以五种方式是无限制遍满的慈心解脱,以七种方式是有限制遍满的慈心解脱,以十种方式是方向遍满的慈心解脱。
Katamehi pañcahākārehi anodhiso pharaṇā mettācetovimutti? Sabbe sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe pāṇā…pe… sabbe bhūtā…pe… sabbe puggalā…pe… sabbe attabhāvapariyāpannā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. Imehi pañcahākārehi anodhiso pharaṇā mettācetovimutti.
以哪五种方式是无限制遍满的慈心解脱?愿一切有情无怨、无害、无恼、安乐,护持自己。愿一切生类……愿一切生者……愿一切人……愿一切有身体者无怨、无害、无恼、安乐,护持自己。以这五种方式是无限制遍满的慈心解脱。
Katamehi sattahākārehi odhiso pharaṇā mettācetovimutti? Sabbā itthiyo averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe purisā…pe… sabbe ariyā…pe… sabbe anariyā…pe… sabbe devā…pe… sabbe manussā…pe… sabbe vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. Imehi sattahākārehi odhiso pharaṇā mettācetovimutti.
以哪七种方式是有限制遍满的慈心解脱?愿一切女人无怨、无害、无恼、安乐,护持自己。愿一切男人……愿一切圣者……愿一切非圣者……愿一切天人……愿一切人类……愿一切堕恶趣者无怨、无害、无恼、安乐,护持自己。以这七种方式是有限制遍满的慈心解脱。
Katamehi dasahākārehi disāpharaṇā mettācetovimutti? Sabbe puratthimāya disāya sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu . Sabbe pacchimāya disāya sattā…pe… sabbe uttarāya disāya sattā…pe… sabbe dakkhiṇāya disāya sattā…pe… sabbe puratthimāya anudisāya sattā…pe… sabbe pacchimāya anudisāya sattā…pe… sabbe uttarāya anudisāya sattā…pe… sabbe dakkhiṇāya anudisāya sattā…pe… sabbe heṭṭhimāya disāya sattā…pe… sabbe uparimāya disāya sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe puratthimāya disāya pāṇā…pe… bhūtā… puggalā… attabhāvapariyāpannā… sabbā itthiyo… sabbe purisā… sabbe ariyā… sabbe anariyā… sabbe devā… sabbe manussā… sabbe vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe pacchimāya disāya vinipātikā…pe… sabbe uttarāya disāya vinipātikā… sabbe dakkhiṇāya disāya vinipātikā… sabbe puratthimāya anudisāya vinipātikā… sabbe pacchimāya anudisāya vinipātikā… sabbe uttarāya anudisāya vinipātikā… sabbe dakkhiṇāya anudisāya vinipātikā… sabbe heṭṭhimāya disāya vinipātikā… sabbe uparimāya disāya vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. Imehi dasahākārehi disāpharaṇā mettācetovimutti.
以哪十种方式是方向遍满的慈心解脱?愿一切东方的有情无怨、无害、无恼、安乐,护持自己。愿一切西方的有情……愿一切北方的有情……愿一切南方的有情……愿一切东南方的有情……愿一切西北方的有情……愿一切东北方的有情……愿一切西南方的有情……愿一切下方的有情……愿一切上方的有情无怨、无害、无恼、安乐,护持自己。愿一切东方的生类……生者……人……有身体者……一切女人……一切男人……一切圣者……一切非圣者……一切天人……一切人类……一切堕恶趣者无怨、无害、无恼、安乐,护持自己。愿一切西方的堕恶趣者……愿一切北方的堕恶趣者……愿一切南方的堕恶趣者……愿一切东南方的堕恶趣者……愿一切西北方的堕恶趣者……愿一切东北方的堕恶趣者……愿一切西南方的堕恶趣者……愿一切下方的堕恶趣者……愿一切上方的堕恶趣者无怨、无害、无恼、安乐,护持自己。以这十种方式是方向遍满的慈心解脱。
1. Indriyavāro1. 根品
§23
Sabbesaṃ sattānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe sattā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe satte mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.
舍弃对一切有情的压迫而以不压迫,舍弃伤害而以不伤害,舍弃热恼而以不热恼,舍弃折磨而以不折磨,舍弃侵害而以不侵害,愿一切有情无怨而非有怨,愿安乐而非痛苦,愿有乐性而非有苦性——以这八种方式对一切有情行慈,这是慈。以心思惟那法,这是心。从一切嗔恨的缠缚中解脱,这是解脱。慈与心与解脱,这是慈心解脱。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti.
「愿一切有情无怨,安稳,安乐」——以信胜解。慈心解脱是信根的修习。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. Vīriyindriyaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他策励精进。慈心解脱是精进根已修习的。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. Satindriyaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他现起念。慈心解脱是念根已修习的。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – cittaṃ samādahati. Samādhindriyaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他使心得定。慈心解脱是定根已修习的。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – paññāya pajānāti. Paññindriyaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他以慧了知。慈心解脱是慧根已修习的。
Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi indriyehi mettācetovimutti āsevīyati. Imāni pañcindriyāni mettāya cetovimuttiyā bhāvanā honti. Imehi pañcahi indriyehi mettācetovimutti bhāvīyati. Imāni pañcindriyāni mettāya cetovimuttiyā bahulīkatā honti. Imehi pañcahi indriyehi mettācetovimutti bahulīkarīyati. Imāni pañcindriyāni mettāya cetovimuttiyā alaṅkārā honti. Imehi pañcahi indriyehi mettācetovimutti svālaṅkatā hoti. Imāni pañcindriyāni mettāya cetovimuttiyā parikkhārā honti. Imehi pañcahi indriyehi mettācetovimutti suparikkhatā hoti. Imāni pañcindriyāni mettāya cetovimuttiyā parivārā honti. Imehi pañcahi indriyehi mettācetovimutti suparivutā hoti. Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti , vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti , suvimuttā honti, nibbattenti jotenti patāpenti.
这些五根是慈心解脱的亲近。以这五根亲近慈心解脱。这些五根是慈心解脱的修习。以这五根修习慈心解脱。这些五根是慈心解脱的多作。以这五根多作慈心解脱。这些五根是慈心解脱的庄严。以这五根慈心解脱被善庄严。这些五根是慈心解脱的资具。以这五根慈心解脱被善资具。这些五根是慈心解脱的眷属。以这五根慈心解脱被善围绕。这些五根是慈心解脱的亲近、修习、多作、庄严、资具、眷属、圆满、俱行、俱生、相应、相应、跃入、净信、住立、解脱、触「此是寂静」、作为乘、作为基础、随行、熟习、善精勤、善修习、善确立、善出离、善解脱,它们生起、照耀、显现。
2. Balavāro2. 力品
§24
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – assaddhiye na kampati. Saddhābalaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他于不信不动摇。慈心解脱是信力已修习的。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – kosajje na kampati. Vīriyabalaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他于懈怠不动摇。慈心解脱是精进力已修习的。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – pamāde na kampati. Satibalaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他于放逸不动摇。慈心解脱是念力已修习的。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – uddhacce na kampati. Samādhibalaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——不为掉举所动摇。慈心解脱以定力修习圆满。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – avijjāya na kampati. Paññābalaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——不为无明所动摇。慈心解脱以慧力修习圆满。
Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi balehi mettācetovimutti āsevīyati. Imāni pañca balāni mettāya cetovimuttiyā bhāvanā honti. Imehi pañcahi balehi mettācetovimutti bhāvīyati. Imāni pañca balāni mettāya cetovimuttiyā bahulīkatā honti. Imehi pañcahi balehi mettācetovimutti bahulīkarīyati. Imāni pañca balāni mettāya cetovimuttiyā alaṅkārā honti. Imehi pañcahi balehi mettācetovimutti svālaṅkatā hoti. Imāni pañca balāni mettāya cetovimuttiyā parikkhārā honti. Imehi pañcahi balehi mettācetovimutti suparikkhatā hoti. Imāni pañca balāni mettāya cetovimuttiyā parivārā honti. Imehi pañcahi balehi mettācetovimutti suparivutā hoti. Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpenti.
这五力是慈心解脱的亲近。以这五力亲近慈心解脱。这五力是慈心解脱的修习。以这五力修习慈心解脱。这五力是慈心解脱的多修习。以这五力多修习慈心解脱。这五力是慈心解脱的庄严。以这五力慈心解脱得善庄严。这五力是慈心解脱的资具。以这五力慈心解脱得善具足资具。这五力是慈心解脱的眷属。以这五力慈心解脱得善围绕。这五力是慈心解脱的亲近、修习、多修习、庄严、资具、眷属、圆满、俱行、俱生、相应、相应、跃入、净信、住立、解脱、「此是寂静」之触、作为乘、作为基础、现起、熟练、善精勤、善修习、善确立、善出离、善解脱,令其生起、照耀、显现。
3. Bojjhaṅgavāro3. 觉支品
§25
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. Satisambojjhaṅgaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——现起念。慈心解脱以念觉支修习圆满。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – paññāya pavicināti. Dhammavicayasambojjhaṅgaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——以慧简择。慈心解脱以择法觉支修习圆满。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. Vīriyasambojjhaṅgaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——策励精进。慈心解脱以精进觉支修习圆满。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – pariḷāhaṃ paṭippassambheti. Pītisambojjhaṅgaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——使热恼轻安。慈心解脱以喜觉支修习圆满。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – duṭṭhullaṃ paṭippassambheti. Passaddhisambojjhaṅgaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——使粗重轻安。慈心解脱以轻安觉支修习圆满。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – cittaṃ samādahati. Samādhisambojjhaṅgaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他使心得定。慈心解脱被定觉支所修习。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – ñāṇena kilese paṭisaṅkhāti. Upekkhāsambojjhaṅgaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他以智思量诸烦恼。慈心解脱被舍觉支所修习。
Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti āsevīyati. Ime satta bojjhaṅgā mettāya cetovimuttiyā bhāvanā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti bhāvīyati. Ime satta bojjhaṅgā mettāya cetovimuttiyā bahulīkatā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti bahulīkarīyati. Ime satta bojjhaṅgā mettāya cetovimuttiyā alaṅkārā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti svālaṅkatā hoti. Ime satta bojjhaṅgā mettāya cetovimuttiyā parikkhārā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti suparikkhatā hoti. Ime satta bojjhaṅgā mettāya cetovimuttiyā parivārā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti suparivutā hoti. Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti, nibbattenti jotenti patāpenti.
这七觉支是慈心解脱的亲近。以这七觉支亲近慈心解脱。这七觉支是慈心解脱的修习。以这七觉支修习慈心解脱。这七觉支是慈心解脱的多修习。以这七觉支多修习慈心解脱。这七觉支是慈心解脱的庄严。以这七觉支慈心解脱被善庄严。这七觉支是慈心解脱的资具。以这七觉支慈心解脱被善具备。这七觉支是慈心解脱的眷属。以这七觉支慈心解脱被善围绕。这七觉支是慈心解脱的亲近、修习、多修习、庄严、资具、眷属、圆满、俱行、俱生、相应、相应、跃进、净信、住立、解脱、触「此寂静」、作乘、作基、随行、熟习、善精勤、善修习、善确立、善出离、善解脱,生起、照耀、显现。
4. Maggaṅgavāro4. 道支品
§26
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā passati. Sammādiṭṭhiparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他正见。慈心解脱被正见所修习。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā abhiniropeti. Sammāsaṅkappaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他正确立。慈心解脱被正思惟所修习。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā pariggaṇhāti. Sammāvācāparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他正摄受。慈心解脱被正语所修习。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā samuṭṭhāpeti. Sammākammantaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他正发起。慈心解脱被正业所修习。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā vodāpeti . Sammāājīvaparibhāvitā hoti mettācetovimutti.
「愿一切众生无怨、安稳、快乐」——他正清净。慈心解脱被正命所修习。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā paggaṇhāti. Sammāvāyāmaparibhāvitā hoti mettācetovimutti.
「愿一切有情无怨、安稳、快乐」——正精进。慈心解脱以正精进为修习。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā upaṭṭhāpeti. Sammāsatiparibhāvitā hoti mettācetovimutti.
「愿一切有情无怨、安稳、快乐」——正现起。慈心解脱以正念为修习。
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā samādahati. Sammāsamādhiparibhāvitā hoti mettācetovimutti.
「愿一切有情无怨、安稳、快乐」——正等持。慈心解脱以正定为修习。
Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti āsevīyati. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā bhāvanā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti bhāvīyati. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā bahulīkatā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti bahulīkarīyati. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā alaṅkārā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti svālaṅkatā honti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā parikkhārā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparikkhatā hoti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā parivārā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparivutā hoti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti , bhāvanā honti , bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpenti.
这八道支是慈心解脱的亲近。以这八道支亲近慈心解脱。这八道支是慈心解脱的修习。以这八道支修习慈心解脱。这八道支是慈心解脱的多修习。以这八道支多修习慈心解脱。这八道支是慈心解脱的庄严。以这八道支善庄严慈心解脱。这八道支是慈心解脱的资具。以这八道支善具备慈心解脱。这八道支是慈心解脱的眷属。以这八道支善围绕慈心解脱。这八道支是慈心解脱的亲近、修习、多修习、庄严、资具、眷属、圆满、俱行、俱生、相应、相应、跃入、净信、住立、解脱、「此是寂静」之触、作为乘、作为依处、随行、熟习、善精勤、善修习、善确立、善出离、善解脱,产生、照耀、显现。
§27
Sabbesaṃ pāṇānaṃ…pe… sabbesaṃ bhūtānaṃ… sabbesaṃ puggalānaṃ… sabbesaṃ attabhāvapariyāpannānaṃ… sabbāsaṃ itthīnaṃ… sabbesaṃ purisānaṃ… sabbesaṃ ariyānaṃ… sabbesaṃ anariyānaṃ… sabbesaṃ devānaṃ… sabbesaṃ manussānaṃ… sabbesaṃ vinipātikānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe vinipātikā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe vinipātike mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.
一切生类……乃至……一切众生……一切个人……一切个体所摄者……一切女性……一切男性……一切圣者……一切非圣者……一切天人……一切人类……一切恶趣者,舍弃压迫而不压迫,舍弃伤害而不伤害,舍弃热恼而不热恼,舍弃损害而不损害,舍弃恼害而不恼害,愿一切恶趣者无怨不怀怨、快乐不痛苦、自己快乐不自己痛苦——以这八种方式对一切恶趣者行慈——慈。意念那法——心。从一切嗔恨缠缚中解脱——解脱。慈与心与解脱——慈心解脱。
Sabbe vinipātikā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti…pe… nibbattenti jotenti patāpenti.
「愿一切恶趣者无怨、安稳、快乐」——以信胜解。慈心解脱以信根为修习……乃至……产生、照耀、显现。
Sabbesaṃ puratthimāya disāya sattānaṃ…pe… sabbesaṃ pacchimāya disāya sattānaṃ… sabbesaṃ uttarāya disāya sattānaṃ… sabbesaṃ dakkhiṇāya disāya sattānaṃ… sabbesaṃ puratthimāya anudisāya sattānaṃ… sabbesaṃ pacchimāya anudisāya sattānaṃ… sabbesaṃ uttarāya anudisāya sattānaṃ… sabbesaṃ dakkhiṇāya anudisāya sattānaṃ… sabbesaṃ heṭṭhimāya disāya sattānaṃ… sabbesaṃ uparimāya disāya sattānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe uparimāya disāya sattā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe uparimāya disāya satte mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.
一切东方的有情……乃至……一切西方的有情……一切北方的有情……一切南方的有情……一切东南方的有情……一切西北方的有情……一切东北方的有情……一切西南方的有情……一切下方的有情……一切上方的有情,舍弃压迫而不压迫,舍弃伤害而不伤害,舍弃热恼而不热恼,舍弃损害而不损害,舍弃恼害而不恼害,愿一切上方的有情无怨不怀怨、快乐不痛苦、自己快乐不自己痛苦——以这八种方式对一切上方的有情行慈——慈。意念那法——心。从一切嗔恨缠缚中解脱——解脱。慈与心与解脱——慈心解脱。
Sabbe uparimāya disāya sattā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti…pe… nibbattenti jotenti patāpenti.
「愿一切上方的有情无怨、安稳、快乐」——以信胜解。慈心解脱以信根为修习……乃至……产生、照耀、显现。
Sabbesaṃ puratthimāya disāya pāṇānaṃ…pe… bhūtānaṃ… puggalānaṃ attabhāvapariyāpannānaṃ… sabbāsaṃ itthīnaṃ… sabbesaṃ purisānaṃ… sabbesaṃ ariyānaṃ… sabbesaṃ anariyānaṃ… sabbesaṃ devānaṃ… sabbesaṃ manussānaṃ… sabbesaṃ vinipātikānaṃ… sabbesaṃ pacchimāya disāya vinipātikānaṃ… sabbesaṃ uttarāya disāya vinipātikānaṃ… sabbesaṃ dakkhiṇāya disāya vinipātikānaṃ… sabbesaṃ puratthimāya anudisāya vinipātikānaṃ… sabbesaṃ pacchimāya anudisāya vinipātikānaṃ… sabbesaṃ uttarāya anudisāya vinipātikānaṃ… sabbesaṃ dakkhiṇāya anudisāya vinipātikānaṃ… sabbesaṃ heṭṭhimāya disāya vinipātikānaṃ… sabbesaṃ uparimāya disāya vinipātikānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe uparimāya disāya vinipātikā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe uparimāya disāya vinipātike mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.
对于东方的一切有息者……诸有情……诸人……诸个体性所摄者……一切女人……一切男人……一切圣者……一切非圣者……一切天人……一切人类……一切堕恶趣者……一切西方的堕恶趣者……一切北方的堕恶趣者……一切南方的堕恶趣者……一切东隅的堕恶趣者……一切西隅的堕恶趣者……一切北隅的堕恶趣者……一切南隅的堕恶趣者……一切下方的堕恶趣者……一切上方的堕恶趣者,避免压迫而以不压迫,避免伤害而以不伤害,避免恼害而以不恼害,避免损恼而以不损恼,避免侵扰而以不侵扰,愿一切上方的堕恶趣者无怨敌而非有怨敌,愿快乐而非痛苦,愿自己快乐而非自己痛苦——以这八种行相对一切上方的堕恶趣者行慈——这是慈。意念那法——这是心。从一切嗔恨缠缚中解脱——这是解脱。慈与心与解脱——这是慈心解脱。
Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti.
「愿一切上方的堕恶趣者无怨敌,愿安稳,愿快乐」——以信胜解。慈心解脱是信根修习的。
Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. Vīriyindriyaparibhāvitā hoti mettācetovimutti.
「愿一切上方的堕恶趣者无怨敌,愿安稳,愿快乐」——策励精进。慈心解脱是精进根修习的。
Satiṃ upaṭṭhāpeti. Satindriyaparibhāvitā hoti mettācetovimutti. Cittaṃ samādahati. Samādhindriyaparibhāvitā hoti mettācetovimutti. Paññāya pajānāti. Paññindriyaparibhāvitā hoti mettācetovimutti.
现起念。慈心解脱是念根修习的。令心得定。慈心解脱是定根修习的。以慧了知。慈心解脱是慧根修习的。
Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi indriyehi mettācetovimutti āsevīyati…pe… nibbattenti jotenti patāpenti.
这五根是慈心解脱的修习。以这五根修习慈心解脱……产生、显现、照耀。
Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – assaddhiye na kampati. Saddhābalaparibhāvitā hoti mettācetovimutti. Kosajje na kampati. Vīriyabalaparibhāvitā hoti mettācetovimutti. Pamāde na kampati. Satibalaparibhāvitā hoti mettācetovimutti. Uddhacce na kampati. Samādhibalaparibhāvitā hoti mettācetovimutti. Avijjāya na kampati. Paññābalaparibhāvitā hoti mettācetovimutti.
「愿一切上方的堕恶趣者无怨敌,愿安稳,愿快乐」——于无信不动摇。慈心解脱是信力修习的。于懈怠不动摇。慈心解脱是精进力修习的。于放逸不动摇。慈心解脱是念力修习的。于掉举不动摇。慈心解脱是定力修习的。于无明不动摇。慈心解脱是慧力修习的。
Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi balehi mettācetovimutti āsevīyati…pe… nibbattenti jotenti patāpenti.
这五力是慈心解脱的修习。以这五力修习慈心解脱……产生、显现、照耀。
Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. Satisambojjhaṅgaparibhāvitā hoti mettācetovimutti.
「愿一切上方的堕恶趣者无怨敌,愿安稳,愿快乐」——现起念。慈心解脱是念觉支修习的。
Paññāya pavicināti. Dhammavicayasambojjhaṅgaparibhāvitā hoti mettācetovimutti. Vīriyaṃ paggaṇhāti. Vīriyasambojjhaṅgaparibhāvitā hoti mettācetovimutti. Pariḷāhaṃ paṭippassambheti. Pītisambojjhaṅgaparibhāvitā hoti mettācetovimutti. Duṭṭhullaṃ paṭippassambheti. Passaddhisambojjhaṅgaparibhāvitā hoti mettācetovimutti. Cittaṃ samādahati. Samādhisambojjhaṅgaparibhāvitā hoti mettācetovimutti. Ñāṇena kilese paṭisaṅkhāti. Upekkhāsambojjhaṅgaparibhāvitā hoti mettācetovimutti.
以慧简择。慈心解脱修习了择法觉支。策励精进。慈心解脱修习了精进觉支。平息热恼。慈心解脱修习了喜觉支。平息粗重。慈心解脱修习了轻安觉支。令心得定。慈心解脱修习了定觉支。以智观察诸烦恼。慈心解脱修习了舍觉支。
Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti āsevīyati…pe… nibbattenti jotenti patāpenti.
这七觉支是慈心解脱的亲近。以这七觉支亲近慈心解脱……生起、照耀、显现。
Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – sammā passati. Sammādiṭṭhi paribhāvitā hoti mettācetovimutti. Sammā abhiniropeti. Sammāsaṅkappaparibhāvitā hoti mettācetovimutti. Sammā pariggaṇhāti. Sammāvācāparibhāvitā hoti mettācetovimutti. Sammā samuṭṭhāpeti. Sammākammantaparibhāvitā hoti mettācetovimutti. Sammā vodāpeti. Sammā ājīvaparibhāvitā hoti mettācetovimutti. Sammā paggaṇhāti. Sammāvāyāmaparibhāvitā hoti mettācetovimutti. Sammā upaṭṭhāti. Sammāsatiparibhāvitā hoti mettācetovimutti. Sammā samādahati. Sammāsamādhiparibhāvitā hoti mettācetovimutti.
「愿一切上方的众生无怨、安稳、快乐」——正确地看见。慈心解脱修习了正见。正确地思惟。慈心解脱修习了正思惟。正确地摄取。慈心解脱修习了正语。正确地生起。慈心解脱修习了正业。正确地清净。慈心解脱修习了正命。正确地策励。慈心解脱修习了正精进。正确地现起。慈心解脱修习了正念。正确地令定。慈心解脱修习了正定。
Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti āsevīyati…pe… ime aṭṭha maggaṅgā mettāya cetovimuttiyā paribhāvitā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparivutā hoti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti , saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpentīti.
这八道支是慈心解脱的亲近。以这八道支亲近慈心解脱……这八道支是慈心解脱的修习。以这八道支慈心解脱被善修习。这八道支是慈心解脱的亲近、修习、多作、庄严、资具、随从、圆满、俱生、同生、相应、相应、跃入、净信、住立、解脱、触「此是寂静」、作为乘、作为基础、随行、熟习、善发起、善修习、善确立、善出离、善解脱,生起、照耀、显现。
Mettākathā niṭṭhitā. · 慈论完
5. Virāgakathā
5. 离染论
§28
Virāgo maggo, vimutti phalaṃ. Kathaṃ Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.
离染是道,解脱是果。如何在入流道刹那,以见的意义,正见从邪见离染,从随行的烦恼与诸蕴离染,于外从一切相离染。离染、以离染为所缘、以离染为行境、在离染中出现、住立于离染、确立于离染。
ti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo. Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo. Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā, ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.
有两种离染——涅槃是离染,以及凡是以涅槃为所缘而生的诸法都是离染——离染。俱生的七支趣向离染——离染是道。以此道诸佛与诸弟子前往未到之处涅槃——八支道。在诸多沙门婆罗门外道的诸道中,唯此圣八支道是最上、最胜、最尊、最高、最殊胜——诸道中八支最胜。
Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā virajjati. Pariggahaṭṭhena sammāvācā micchāvācāya virajjati. Samuṭṭhānaṭṭhena sammākammanto micchākammantā virajjati. Vodānaṭṭhena sammāājīvo micchāājīvā virajjati. Paggahaṭṭhena sammāvāyāmo micchāvāyāmā virajjati. Upaṭṭhānaṭṭhena sammāsati micchāsatiyā virajjati. Avikkhepaṭṭhena sammāsamādhi micchāsamādhito virajjati. Tadanuvattakakilesehi ca khandhehi ca virajjati. Bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.
以思惟的意义,正思惟从邪思惟离染。以摄取的意义,正语从邪语离染。以生起的意义,正业从邪业离染。以清净的意义,正命从邪命离染。以策励的意义,正精进从邪精进离染。以现起的意义,正念从邪念离染。以不散乱的意义,正定从邪定离染。从随行的烦恼与诸蕴离染。于外从一切相离染。离染、以离染为所缘、以离染为行境、在离染中出现、住立于离染、确立于离染。
ti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo . Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo. Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā, ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.
有两种离贪——涅槃是离贪,以及凡是以涅槃为所缘而生起的诸法,一切都是离贪——离贪。俱生的七支趣向离贪——离贪道。诸佛与诸声闻以此道前往未曾到达的方向涅槃——八支道。在众多沙门婆罗门的外道诸道中,唯有此圣八支道是最上、最胜、最尊、最高、最妙——八支是诸道中最胜。
Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.
在一来道刹那,以见之义为正见……乃至……以不散乱之义为正定,从粗的欲贪结、嗔恚结、粗的欲贪随眠、嗔恚随眠离贪,从随顺彼的诸烦恼与诸蕴离贪,从外的一切相离贪。离贪以离贪为所缘,以离贪为行境,在离贪中出起,住立于离贪,确立于离贪。
ti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo. Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo. Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā. Ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.
有两种离贪——涅槃是离贪,以及凡是以涅槃为所缘而生起的诸法,一切都是离贪——离贪。俱生的七支趣向离贪——离贪道。诸佛与诸声闻以此道前往未曾到达的方向涅槃——八支道。在众多沙门婆罗门的外道诸道中,唯有此圣八支道是最上、最胜、最尊、最高、最妙——八支是诸道中最胜。
Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo…pe… maggānaṃ aṭṭhaṅgiko seṭṭho.
在不来道刹那,以见之义为正见……乃至……以不散乱之义为正定,从随伴的欲贪结、嗔恚结、随伴的欲贪随眠、嗔恚随眠离贪,从随顺彼的诸烦恼与诸蕴离贪,从外的一切相离贪。离贪以离贪为所缘……乃至……八支是诸道中最胜。
Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.
在阿拉汉道刹那,以见之义为正见……乃至……以不散乱之义为正定,从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠离贪,从随顺彼的诸烦恼与诸蕴离贪,从外的一切相离贪。离贪以离贪为所缘,以离贪为行境,在离贪中出起,住立于离贪,确立于离贪。
ti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo. Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo . Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā. Ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.
有两种离贪——涅槃是离贪,以及凡是以涅槃为所缘而生起的诸法,一切都是离贪——离贪。俱生的七支趣向离贪——离贪道。诸佛与诸声闻以此道前往未曾到达的方向涅槃——八支道。在众多沙门婆罗门的外道诸道中,唯有此圣八支道是最上、最胜、最尊、最高、最妙——八支是诸道中最胜。
Dassanavirāgo sammādiṭṭhi. Abhiniropanavirāgo sammāsaṅkappo. Pariggahavirāgo sammāvācā. Samuṭṭhānavirāgo sammākammanto. Vodānavirāgo sammāājīvo . Paggahavirāgo sammāvāyāmo. Upaṭṭhānavirāgo sammāsati. Avikkhepavirāgo sammāsamādhi. Upaṭṭhānavirāgo satisambojjhaṅgo. Pavicayavirāgo dhammavicayasambojjhaṅgo. Paggahavirāgo vīriyasambojjhaṅgo. Pharaṇavirāgo pītisambojjhaṅgo. Upasamavirāgo passaddhisambojjhaṅgo. Avikkhepavirāgo samādhisambojjhaṅgo. Paṭisaṅkhānavirāgo upekkhāsambojjhaṅgo. Assaddhiye akampiyavirāgo saddhābalaṃ. Kosajje akampiyavirāgo vīriyabalaṃ. Pamāde akampiyavirāgo satibalaṃ. Uddhacce akampiyavirāgo samādhibalaṃ. Avijjāya akampiyavirāgo paññābalaṃ. Adhimokkhavirāgo saddhindriyaṃ. Paggahavirāgo vīriyindriyaṃ. Upaṭṭhānavirāgo satindriyaṃ. Avikkhepavirāgo samādhindriyaṃ. Dassanavirāgo paññindriyaṃ. Ādhipateyyaṭṭhena indriyāni virāgo. Akampiyaṭṭhena balaṃ virāgo. Niyyānaṭṭhena bojjhaṅgā virāgo. Hetuṭṭhena maggo virāgo. Upaṭṭhānaṭṭhena satipaṭṭhānā virāgo. Padahanaṭṭhena sammappadhānā virāgo. Ijjhanaṭṭhena iddhipādā virāgo. Tathaṭṭhena saccā virāgo. Avikkhepaṭṭhena samatho virāgo. Anupassanaṭṭhena vipassanā virāgo. Ekarasaṭṭhena samathavipassanā virāgo. Anativattanaṭṭhena yuganaddhaṃ virāgo. Saṃvaraṭṭhena sīlavisuddhi virāgo. Avikkhepaṭṭhena cittavisuddhi virāgo. Dassanaṭṭhena diṭṭhivisuddhi virāgo. Vimuttaṭṭhena vimokkho virāgo. Paṭivedhaṭṭhena vijjā virāgo. Pariccāgaṭṭhena vimutti virāgo. Samucchedaṭṭhena khaye ñāṇaṃ virāgo. Chando mūlaṭṭhena virāgo. Manasikāro samuṭṭhānaṭṭhena virāgo. Phasso samodhānaṭṭhena virāgo. Vedanā samosaraṇaṭṭhena virāgo. Samādhi pamukhaṭṭhena virāgo. Sati ādhipateyyaṭṭhena virāgo. Paññā tatuttaraṭṭhena virāgo. Vimutti sāraṭṭhena virāgo. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggo.
见离贪是正见。倾向离贪是正思惟。摄持离贪是正语。生起离贪是正业。净化离贪是正命。努力离贪是正精进。现起离贪是正念。不散乱离贪是正定。现起离贪是念觉支。简择离贪是择法觉支。努力离贪是精进觉支。遍满离贪是喜觉支。轻安离贪是轻安觉支。不散乱离贪是定觉支。省察离贪是舍觉支。在不信中不动摇离贪是信力。在懈怠中不动摇离贪是精进力。在放逸中不动摇离贪是念力。在掉举中不动摇离贪是定力。在无明中不动摇离贪是慧力。胜解离贪是信根。努力离贪是精进根。现起离贪是念根。不散乱离贪是定根。见离贪是慧根。以增上之义,诸根是离贪。以不动摇之义,诸力是离贪。以出离之义,诸觉支是离贪。以因之义,道是离贪。以现起之义,诸须跋是离贪。以勤奋之义,诸正勤是离贪。以成就之义,诸神足是离贪。以如实之义,诸谛是离贪。以不散乱之义,止是离贪。以随观之义,观是离贪。以一味之义,止观是离贪。以不超越之义,双连是离贪。以防护之义,戒清净是离贪。以不散乱之义,心清净是离贪。以见之义,见清净是离贪。以解脱之义,解脱是离贪。以通达之义,明是离贪。以舍弃之义,解脱是离贪。以断除之义,尽智是离贪。欲以根本之义是离贪。作意以生起之义是离贪。触以结合之义是离贪。受以会合之义是离贪。定以首要之义是离贪。念以增上之义是离贪。慧以最上之义是离贪。解脱以核心之义是离贪。以不死为趣向,涅槃以究竟之义是道。
Dassanamaggo sammādiṭṭhi, abhiniropanamaggo sammāsaṅkappo…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggo. Evaṃ virāgo maggo.
见道是正见,倾向道是正思惟……乃至……以不死为趣向,涅槃以究竟之义是道。如是离贪是道。
§29
Kathaṃ Sotāpattiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vimuttā hoti, tadanuvattakakilesehi ca khandhehi ca vimuttā hoti, bahiddhā ca sabbanimittehi vimuttā hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. ti dve muttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe ca vimuttā hontīti – vimutti phalaṃ.
于入流果刹那,以见之义,正见从邪见解脱,从随顺彼之诸烦恼与诸蕴解脱,于外从一切相解脱,解脱以解脱为所缘、以解脱为行境、从解脱而生起、住立于解脱、确立于解脱。此二种解脱——涅槃是解脱,以及凡是以涅槃为所缘性而生之诸法一切皆解脱——此为解脱果。
Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. ti dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.
以现起之义,正思惟从邪思惟解脱,从随顺彼之诸烦恼与诸蕴解脱,于外从一切相解脱,解脱以解脱为所缘、以解脱为行境、从解脱而生起、住立于解脱、确立于解脱。此二种解脱——涅槃是解脱,以及凡是以涅槃为所缘性而生之诸法一切皆解脱——此为解脱果。
Pariggahaṭṭhena sammāvācā micchāvācāya vimuttā hoti, samuṭṭhānaṭṭhena sammākammanto micchākammantā vimutto hoti, vodānaṭṭhena sammāājīvo micchāājīvā vimutto hoti, paggahaṭṭhena sammāvāyāmo micchāvāyāmā vimutto hoti, upaṭṭhānaṭṭhena sammāsati micchāsatiyā vimuttā hoti, avikkhepaṭṭhena sammāsamādhi micchāsamādhito vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. Vimuttīti. Dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.
以摄受之义,正语从邪语解脱;以等起之义,正业从邪业解脱;以净化之义,正命从邪命解脱;以策励之义,正精进从邪精进解脱;以现起之义,正念从邪念解脱;以不散乱之义,正定从邪定解脱,从随顺彼之诸烦恼与诸蕴解脱,于外从一切相解脱,解脱以解脱为所缘、以解脱为行境、从解脱而生起、住立于解脱、确立于解脱。解脱。二种解脱——涅槃是解脱,以及凡是以涅槃为所缘性而生之诸法一切皆解脱——此为解脱果。
Sakadāgāmiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. ti dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.
于一来果刹那,以见之义,正见……乃至……以不散乱之义,正定从粗的欲贪结、嗔恚结、粗的欲贪随眠、嗔恚随眠解脱,从随顺彼之诸烦恼与诸蕴解脱,于外从一切相解脱,解脱以解脱为所缘、以解脱为行境、从解脱而生起、住立于解脱、确立于解脱。此二种解脱——涅槃是解脱,以及凡是以涅槃为所缘性而生之诸法一切皆解脱——此为解脱果。
Anāgāmiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā…pe….
于不来果刹那,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、嗔恚结、伴随随眠的欲贪随眠、嗔恚随眠解脱,从随顺彼之诸烦恼与诸蕴解脱,于外从一切相解脱,解脱以解脱为所缘、以解脱为行境、从解脱而生起、住立于解脱、确立于解脱……乃至……
Arahattaphalakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. ti dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatā jātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.
于阿拉汉果刹那,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、无明随眠解脱,从随顺彼之诸烦恼与诸蕴解脱,于外从一切相解脱,解脱以解脱为所缘、以解脱为行境、从解脱而生起、住立于解脱、确立于解脱。此二种解脱——涅槃是解脱,以及凡是以涅槃为所缘性而生之诸法一切皆解脱——此为解脱果。
Dassanavimutti sammādiṭṭhi…pe… avikkhepavimutti sammāsamādhi, upaṭṭhānavimutti satisambojjhaṅgo, paṭisaṅkhānavimutti upekkhāsambojjhaṅgo. Assaddhiye akampiyavimutti saddhābalaṃ…pe… avijjāya akampiyavimutti paññābalaṃ. Adhimokkhavimutti saddhindriyaṃ…pe… dassanavimutti paññindriyaṃ.
见解脱是正见……乃至……不散乱解脱是正定,现起解脱是念觉支,简择解脱是舍觉支。于不信不动解脱是信力……乃至……于无明不动解脱是慧力。胜解解脱是信根……乃至……见解脱是慧根。
Ādhipateyyaṭṭhena indriyā vimutti. Akampiyaṭṭhena balā vimutti, niyyānaṭṭhena bojjhaṅgā vimutti, hetuṭṭhena maggo vimutti, upaṭṭhānaṭṭhena satipaṭṭhānā vimutti, padahanaṭṭhena sammappadhānā vimutti, ijjhanaṭṭhena iddhipādā vimutti, tathaṭṭhena saccā vimutti, avikkhepaṭṭhena samatho vimutti, anupassanaṭṭhena vipassanā vimutti, ekarasaṭṭhena samathavipassanā vimutti, anativattanaṭṭhena yuganaddhaṃ vimutti, saṃvaraṭṭhena sīlavisuddhi vimutti, avikkhepaṭṭhena cittavisuddhi vimutti, dassanaṭṭhena diṭṭhivisuddhi vimutti, vimuttaṭṭhena vimokkho vimutti, paṭivedhaṭṭhena vijjā vimutti, pariccāgaṭṭhena vimutti vimutti, paṭippassaddhiyaṭṭhena anuppāde ñāṇaṃ vimutti, chando mūlaṭṭhena vimutti, manasikāro samuṭṭhānaṭṭhena vimutti, phasso samodhānaṭṭhena vimutti, vedanā samosaraṇaṭṭhena vimutti, samādhi pamukhaṭṭhena vimutti, sati ādhipateyyaṭṭhena vimutti, paññā tatuttaraṭṭhena vimutti, vimutti sāraṭṭhena vimutti, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena vimutti. Evaṃ vimutti phalaṃ. Evaṃ virāgo maggo , vimutti phalanti.
以增上之义,诸根是解脱;以不动之义,诸力是解脱;以出离之义,诸觉支是解脱;以因之义,道是解脱;以现起之义,诸须跋是解脱;以勤奋之义,诸正勤是解脱;以成就之义,诸神足是解脱;以如实之义,诸谛是解脱;以不散乱之义,止是解脱;以随观之义,观是解脱;以一味之义,止观是解脱;以不超越之义,双连是解脱;以防护之义,戒清净是解脱;以不散乱之义,心清净是解脱;以见之义,见清净是解脱;以解脱之义,解脱是解脱;以通达之义,明是解脱;以舍弃之义,解脱是解脱;以寂止之义,于不生之智是解脱;欲以根本之义是解脱;作意以等起之义是解脱;触以结合之义是解脱;受以会合之义是解脱;定以为首之义是解脱;念以增上之义是解脱;慧以最上之义是解脱;解脱以心髓之义是解脱;不死入涅槃以究竟之义是解脱。如是解脱是果。如是离贪是道,解脱是果。
Virāgakathā niṭṭhitā. · 离贪论完
6. Paṭisambhidākathā
6. 无碍解论
1. Dhammacakkapavattanavāro1. 转法轮品
§30
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi –
如是我闻——一时,世尊住在巴拉纳西仙人堕处鹿野苑。于此,世尊对五群比库说:
‘‘Dveme , bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito; yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete kho , bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
「诸比库!出家者不应亲近此二边。哪二边?凡此于诸欲中从事欲乐的享受,是低劣的、粗俗的、凡夫的、非圣的、无义相应的;凡此从事自我折磨,是苦的、非圣的、无义相应的。诸比库!如来不接近此两边而现等觉中道,是作眼的、作智的,导向寂静、证智、正觉、涅槃。
‘‘Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
「诸比库!什么是如来所现等觉的、作眼的、作智的、导向寂静、证智、正觉、涅槃的中道?即此八支圣道,就是:正见……乃至……正定。诸比库!此即是如来所现等觉的、作眼的、作智的、导向寂静、证智、正觉、涅槃的中道。
‘‘Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ. Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ – yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī , seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ – yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ – ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库!此是苦圣谛:生是苦,老是苦,病是苦,死是苦,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。诸比库!此是苦集圣谛:凡此渴爱,能引后有,与喜、贪俱行,于处处而喜乐,就是:欲爱、有爱、无有爱。诸比库!此是苦灭圣谛:即彼渴爱的无余离贪、灭、舍弃、弃舍、解脱、无执著。诸比库!此是导至苦灭之道圣谛:即此八支圣道,就是:正见……乃至……正定。
‘‘‘Idaṃ dukkhaṃ ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya’nti me, bhikkhave…pe… pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
「『此是苦圣谛』,诸比库!于以前未曾听闻的诸法,我生起眼,生起智,生起慧,生起明,生起光。『此苦圣谛应被遍知』,诸比库!……乃至……『已被遍知』,诸比库!于以前未曾听闻的诸法,我生起眼,生起智,生起慧,生起明,生起光。
‘‘‘Idaṃ dukkhasamudayaṃ ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba’nti me, bhikkhave…pe… pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
「『此是苦集圣谛』,诸比库!于以前未曾听闻的诸法,我生起眼,生起智,生起慧,生起明,生起光。『此苦集圣谛应被断除』,诸比库!……乃至……『已被断除』,诸比库!于以前未曾听闻的诸法,我生起眼,生起智,生起慧,生起明,生起光。
‘‘‘Idaṃ dukkhanirodhaṃ ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabba’nti me, bhikkhave…pe… sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
「『此是苦灭圣谛』,诸比库!于以前未曾听闻的诸法,我生起眼,生起智,生起慧,生起明,生起光。『此苦灭圣谛应被作证』,诸比库!……乃至……『已被作证』,诸比库!于以前未曾听闻的诸法,我生起眼,生起智,生起慧,生起明,生起光。
‘‘‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabba’nti me, bhikkhave…pe… bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
「诸比库,『此是导至苦灭之道圣谛』,于以前未曾听闻之法,我生起眼、生起智、生起慧、生起明、生起光。诸比库,『此导至苦灭之道圣谛应被修习』,于以前未曾听闻之法,我……(中略)……诸比库,『已被修习』,于以前未曾听闻之法,我生起眼、生起智、生起慧、生起明、生起光。
‘‘Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi , neva tāvāhaṃ, bhikkhave , sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti.
诸比库,只要我对此四圣谛之如此三转十二行相的如实智见尚未完全清净,诸比库,我于含天、魔、梵之世界,含沙门、婆罗门之众生界,含天、人之世间,未宣称『已证得无上正自觉』。诸比库,然而当我对此四圣谛之如此三转十二行相的如实智见已完全清净时,诸比库,我于含天、魔、梵之世界,含沙门、婆罗门之众生界,含天、人之世间,宣称『已证得无上正自觉』。而且我生起智与见:『我的解脱不可动摇,此是最后生,现在不再有后有。』
Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti.
世尊说此。五群比库心满意足,欢喜世尊所说。
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.
而且,当此分别论被宣说时,具寿憍陈如生起了远尘、离垢之法眼:『凡任何集法,一切皆是灭法。』
Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ…pe… cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā…pe… nimmānaratī devā…pe… paranimmitavasavattī devā…pe… brahmakāyikā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti.
而且,当世尊转法轮时,地居天人们发出声音:『此无上法轮已被世尊在巴拉纳西仙人堕处鹿野苑转起,此法轮不能被任何沙门、婆罗门、天、魔、梵天或世间任何者所逆转。』听闻地居天人们的声音后,四大王天的天人们发出声音……(中略)……听闻四大王天的天人们的声音后,三十三天的天人们……(中略)……夜摩天的天人们……(中略)……兜率天的天人们……(中略)……化乐天的天人们……(中略)……他化自在天的天人们……(中略)……梵身天的天人们发出声音:『此无上法轮已被世尊在巴拉纳西仙人堕处鹿野苑转起,此法轮不能被任何沙门、婆罗门、天、魔、梵天或世间任何者所逆转。』
Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi. Ayañca dasasahassī lokadhātu saṃkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ devānubhāvanti.
如此,于那刹那、于那瞬间、于那须臾,声音上升至梵天界。此十千世界震动、摇动、震摇,无量、殊胜之光出现于世间,超越诸天之天威力。
Atha kho bhagavā imaṃ udānaṃ udānesi – ‘‘aññāsi vata, bho, koṇḍañño; aññāsi vata, bho, koṇḍañño’’ti. Iti hidaṃ āyasmato koṇḍaññassa aññāsikoṇḍañño tveva nāmaṃ ahosi.
那时,世尊说此优陀那:『尊者,憍陈如确实了知了;尊者,憍陈如确实了知了。』如此,具寿憍陈如得到『阿念阿西憍陈如』之名。
[Ka] ‘idaṃ dukkhaṃ ariyasacca’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.
「『此是苦圣谛』,于以前未曾听闻之法,生起眼、生起智、生起慧、生起明、生起光。」
Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena. ti – ñātaṭṭhena. ti – pajānanaṭṭhena. ti – paṭivedhaṭṭhena. ti – obhāsaṭṭhena.
「眼生起」——以何义?「智生起」——以何义?「慧生起」——以何义?「明生起」——以何义?「光生起」——以何义?——以见义。——以知义。——以了知义。——以通达义。——以照耀义。
Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘dhammesu ñāṇaṃ dhammapaṭisambhidā’’.
眼是法,智是法,慧是法,明是法,光是法。这五法是法无碍解的所缘与行境。凡是它的所缘,那些是它的行境。凡是它的行境,那些是它的所缘。因此说——「于诸法之智是法无碍解」。
Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘atthesu ñāṇaṃ atthapaṭisambhidā’’.
见义是义,知义是义,了知义是义,通达义是义,照耀义是义。这五义是义无碍解的所缘与行境。凡是它的所缘,那些是它的行境。凡是它的行境,那些是它的所缘。因此说——「于诸义之智是义无碍解」。
Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Imā dasa niruttiyā niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘niruttīsu ñāṇaṃ niruttipaṭisambhidā’’.
为了显示五法的文字、语言、言说,为了显示五义的文字、语言、言说。这十种语言是词无碍解的所缘与行境。凡是它的所缘,那些是它的行境。凡是它的行境,那些是它的所缘。因此说——「于诸语言之智是词无碍解」。
Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā’’.
于五法之诸智,于五义之诸智,于十种语言之诸智。这二十智是辩无碍解的所缘与行境。凡是它的所缘,那些是它的行境。凡是它的行境,那些是它的所缘。因此说——「于诸辩之智是辩无碍解」。
‘‘‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya’nti…pe… pariññātanti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.
「然而此苦圣谛应遍知」……乃至……「已遍知」,于以前未曾听闻的诸法,眼生起,智生起,慧生起,明生起,光生起。
Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena. ti – ñātaṭṭhena. ti – pajānanaṭṭhena. ti – paṭivedhaṭṭhena. ti – obhāsaṭṭhena.
「眼生起」——以何义?「智生起」——以何义?「慧生起」——以何义?「明生起」——以何义?「光生起」——以何义?——以见义。——以知义。——以了知义。——以通达义。——以照耀义。
Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca . Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘dhammesu ñāṇaṃ dhammapaṭisambhidā’’.
眼是法,智是法,慧是法,明是法,光是法。这五法是法无碍解的所缘与行境。凡是它的所缘,那些是它的行境。凡是它的行境,那些是它的所缘。因此说——「于诸法之智是法无碍解」。
Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘atthesu ñāṇaṃ atthapaṭisambhidā’’.
见义、知义、了知义、通达义、光明义。这五义是义无碍解的所缘与行境。凡是它的所缘,即是它的行境。凡是它的行境,即是它的所缘。因此说——「于诸义之智为义无碍解」。
Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘niruttīsu ñāṇaṃ niruttipaṭisambhidā’’.
为了显示五法的文、语言、言说,为了显示五义的文、语言、言说。这十种语言是语言无碍解的所缘与行境。凡是它的所缘,即是它的行境。凡是它的行境,即是它的所缘。因此说——「于诸语言之智为语言无碍解」。
Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā’’.
于五法之诸智,于五义之诸智,于十种语言之诸智。这二十智是辩才无碍解的所缘与行境。凡是它的所缘,即是它的行境。凡是它的行境,即是它的所缘。因此说——「于诸辩才之智为辩才无碍解」。
Dukkhe ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.
于苦圣谛有十五法、十五义、三十种语言、六十智。
[Kha] ‘‘‘idaṃ dukkhasamudayaṃ ariyasacca’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba’nti…pe… pahīnanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe. … āloko udapādi…pe…’’.
「『此是苦集圣谛』,于以前未曾听闻的诸法中,眼生起……光明生起。『然而此苦集圣谛应被断』……『已断』,于以前未曾听闻的诸法中,眼生起……光明生起……」
Dukkhasamudaye ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.
于苦集圣谛有十五法、十五义、三十种语言、六十智。
[Ga] ‘‘‘idaṃ dukkhanirodhaṃ ariyasacca’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabba’nti…pe… sacchikatanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…’’.
「『此是苦灭圣谛』,于以前未曾听闻的诸法中,眼生起……光明生起。『然而此苦灭圣谛应被作证』……『已作证』,于以前未曾听闻的诸法中,眼生起……光明生起……」
Dukkhanirodhe ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.
于苦灭圣谛有十五法、十五义、三十种语言、六十智。
[Gha] ‘‘‘idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabba’nti…pe… bhāvitanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…’’.
「此导至苦灭之道圣谛」,于以前未曾听闻的诸法中,眼生起……(中略)……光明生起。「此导至苦灭之道圣谛应被修习」……(中略)……「已被修习」,于以前未曾听闻的诸法中,眼生起……(中略)……光明生起……(中略)……
Dukkhanirodhagāminiyā paṭipadāya ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.
于导至苦灭之道圣谛中,有十五法、十五义、三十语词、六十智。
Catūsu ariyasaccesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.
于四圣谛中,有六十法、六十义、一百二十语词、四百四十二智。
2. Satipaṭṭhānavāro2. 念处品
§31
‘‘‘Ayaṃ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti me, bhikkhave,…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.
「此是身随观身」,诸比库,于以前未曾听闻的诸法中,眼于我生起……(中略)……光明生起。「此身随观身应被修习」,诸比库,于我……(中略)……「已被修习」,诸比库,于以前未曾听闻的诸法中,眼于我生起……(中略)……光明生起。
‘‘Ayaṃ vedanāsu…pe… ayaṃ citte…pe… ayaṃ dhammesu dhammānupassanāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā ti…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.
「此是受随观受……(中略)……此是心随观心……(中略)……此是法随观法」,诸比库,于以前未曾听闻的诸法中,眼于我生起……(中略)……光明生起。「此法随观法应被修习」……(中略)……「已被修习」,诸比库,于以前未曾听闻的诸法中,眼于我生起……(中略)……光明生起。
[Ka] ‘‘‘ayaṃ kāye kāyānupassanā’ti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti…pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.
「此是身随观身」,于以前未曾听闻的诸法中,眼生起……(中略)……光明生起……(中略)……「此身随观身应被修习」……(中略)……「已被修习」,于以前未曾听闻的诸法中,眼生起、智生起、慧生起、明生起、光明生起。
Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena. ti – ñātaṭṭhena. ti – pajānanaṭṭhena. ti – paṭivedhaṭṭhena. ti – obhāsaṭṭhena.
「眼生起」——以何义?「智生起」——以何义?「慧生起」——以何义?「明生起」——以何义?「光明生起」——以何义?——以见之义。——以知之义。——以了知之义。——以通达之义。——以照耀之义。
Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘dhammesu ñāṇaṃ dhammapaṭisambhidā’’.
眼是法,智是法,慧是法,明是法,光明是法。此五法是法无碍解智的所缘与行境。凡是其所缘者,即是其行境。凡是其行境者,即是其所缘。因此说——「于诸法之智是法无碍解智」。
Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘atthesu ñāṇaṃ atthapaṭisambhidā’’.
见义、知义、了知义、通达义、光明义。这五义是义无碍解的所缘与行境。凡是它的所缘,即是它的行境。凡是它的行境,即是它的所缘。因此说——「于诸义之智是义无碍解」。
Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā . Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘niruttīsu ñāṇaṃ niruttipaṭisambhidā’’.
为了显示五法的文、语言、言说,为了显示五义的文、语言、言说。这十种语言是词无碍解的所缘与行境。凡是它的所缘,即是它的行境。凡是它的行境,即是它的所缘。因此说——「于诸语言之智是词无碍解」。
Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā’’.
于五法之诸智,于五义之诸智,于十种语言之诸智。这二十智是辩无碍解的所缘与行境。凡是它的所缘,即是它的行境。凡是它的行境,即是它的所缘。因此说——「于诸辩之智是辩无碍解」。
Kāye kāyānupassanāsatipaṭṭhāne pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.
于身随观身须跋有十五法、十五义、三十种语言、六十智。
[Kha-gha] ‘‘ayaṃ vedanāsu…pe… ayaṃ citte…pe… ayaṃ dhammesu dhammānupassanāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā ti…pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…’’.
「此于诸受……此于心……此于诸法随观法」,于以前未曾听闻的诸法,眼生起……光明生起……「然而此于诸法随观法应修习」……「已修习」,于以前未曾听闻的诸法,眼生起……光明生起……
Dhammesu dhammānupassanā satipaṭṭhāne pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.
于诸法随观法须跋有十五法、十五义、三十种语言、六十智。
Catūsu satipaṭṭhānesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.
于须跋有六十法、六十义、一百二十种语言、二百四十二智。
3. Iddhipādavāro3. 神足品
§32
‘‘Ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. So kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave…pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.
「诸比库,此具足欲定勤行成就之神足」,于以前未曾听闻的诸法,眼于我生起……光明生起。「然而诸比库,此具足欲定勤行成就之神足应修习」,于我……「诸比库,已修习」,于以前未曾听闻的诸法,眼于我生起……光明生起。
‘‘Ayaṃ vīriyasamādhi…pe… ayaṃ cittasamādhi…pe… ayaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. So kho panāyaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.
「诸比库,『此是精进定……(中略)……此是心定……(中略)……此是具足勤行成就的观察定神足』,诸比库,于我先前未曾听闻的诸法中,眼生起……(中略)……光明生起。然而,诸比库,『此具足勤行成就的观察定神足应被修习』,于我先前未曾听闻的诸法中,眼生起……(中略)……光明生起。」
[Ka] ‘‘‘ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo’ti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.
「『此是具足勤行成就的欲定神足』,于先前未曾听闻的诸法中,眼生起……(中略)……光明生起……(中略)……然而『此具足勤行成就的欲定神足应被修习』……(中略)……『已被修习』,于先前未曾听闻的诸法中,眼生起,智生起,慧生起,明生起,光明生起。」
Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena. ti – ñātaṭṭhena. ti – pajānanaṭṭhena. ti – paṭivedhaṭṭhena. ti – obhāsaṭṭhena.
眼生起——以何义?智生起——以何义?慧生起——以何义?明生起——以何义?光明生起——以何义?——以见之义。——以知之义。——以了知之义。——以通达之义。——以照耀之义。
Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘dhammesu ñāṇaṃ dhammapaṭisambhidā’’.
眼是法,智是法,慧是法,明是法,光明是法。此五法是法无碍解的所缘与行境。凡是其所缘者即是其行境。凡是其行境者即是其所缘。因此说——「于诸法之智是法无碍解」。
Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘atthesu ñāṇaṃ atthapaṭisambhidā’’.
见之义是义,知之义是义,了知之义是义,通达之义是义,照耀之义是义。此五义是义无碍解的所缘与行境。凡是其所缘者即是其行境。凡是其行境者即是其所缘。因此说——「于诸义之智是义无碍解」。
Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘niruttīsu ñāṇaṃ niruttipaṭisambhidā’’.
为了显示五法的文字、语言、言说,为了显示五义的文字、语言、言说。此十种语言是词无碍解的所缘与行境。凡是其所缘者即是其行境。凡是其行境者即是其所缘。因此说——「于诸语言之智是词无碍解」。
Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā’’.
于五法之诸智,于五义之诸智,于十种语言之诸智。此二十智是辩无碍解的所缘与行境。凡是其所缘者即是其行境。凡是其行境者即是其行境。因此说——「于诸辩才之智是辩无碍解」。
Chandasamādhipadhānasaṅkhārasamannāgate iddhipāde pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.
于具足勤行成就的欲定神足中,有十五法、十五义、三十种语言、六十智。
[Kha-gha] ‘‘ayaṃ vīriyasamādhi…pe… ayaṃ cittasamādhi…pe… ayaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…’’.
「此是精进定……(中略)……此是心定……(中略)……此是观察定勤行成就的神足」,于以前未曾听闻的诸法中,眼生起……(中略)……光明生起……(中略)……「然而此观察定勤行成就的神足应被修习」……(中略)……「已修习」,于以前未曾听闻的诸法中,眼生起……(中略)……光明生起……(中略)……
Vīmaṃsāsamādhipadhānasaṅkhārasamannāgate iddhipāde pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.
于观察定勤行成就的神足中,有十五法、十五义、三十语词、六十智。
Catūsu iddhipādesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.
于四神足中,有六十法、六十义、一百二十语词、四百四十二智。
4. Sattabodhisattavāro4. 七菩提分品
§33
‘‘‘Samudayo samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Nirodho nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’. Vipassissa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsaṃ ñāṇāni.
「诸比库,『集、集』,于维巴西菩萨以前未曾听闻的诸法中,眼生起……(中略)……光明生起。『灭、灭』,诸比库,于维巴西菩萨以前未曾听闻的诸法中,眼生起……(中略)……光明生起。」于维巴西菩萨的分别论中,有十法、十义、二十语词、四十智。
‘‘‘Samudayo samudayo’ti kho, bhikkhave, sikhissa bodhisattassa…pe… vessabhussa bodhisattassa…pe… kakusandhassa bodhisattassa…pe… koṇāgamanassa bodhisattassa…pe… kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Nirodho nirodho’ti kho, bhikkhave, kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’. Kassapassa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsa ñāṇāni.
「诸比库,『集、集』,于西奇菩萨……(中略)……于韦沙菩萨……(中略)……于咖古桑达菩萨……(中略)……于果那嘎马那菩萨……(中略)……于咖沙巴菩萨以前未曾听闻的诸法中,眼生起……(中略)……光明生起。『灭、灭』,诸比库,于咖沙巴菩萨以前未曾听闻的诸法中,眼生起……(中略)……光明生起。」于咖沙巴菩萨的分别论中,有十法、十义、二十语词、四十智。
‘‘‘Samudayo samudayo’ti kho, bhikkhave, gotamassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Nirodho nirodho’ti kho, bhikkhave, gotamassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’. Gotamassa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsa ñāṇāni.
「诸比库,『集、集』,于果德玛菩萨以前未曾听闻的诸法中,眼生起……(中略)……光明生起。『灭、灭』,诸比库,于果德玛菩萨以前未曾听闻的诸法中,眼生起……(中略)……光明生起。」于果德玛菩萨的分别论中,有十法、十义、二十语词、四十智。
Sattannaṃ bodhisattānaṃ sattasu veyyākaraṇesu sattati dhammā, sattati atthā, cattālīsasataṃ niruttiyo, asīti ca dve ca ñāṇasatāni.
于七位菩萨的七个分别论中,有七十法、七十义、一百四十语词、二百八十二智。
5. Abhiññādivāro5. 神通等品
§34
‘‘‘Yāvatā abhiññāya abhiññaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya abhiññaṭṭho natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Abhiññāya abhiññaṭṭhe pañcavīsati dhammā , pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.
「凡以证智应被证知者,已被知、已被见、已被了知、已被作证、已被慧所触。未被慧所触而被证知者,是不存在的」——眼生起、智生起、慧生起、明生起、光明生起。于以证智应被证知中,有二十五法、二十五义、五十语词、一百智。
‘‘‘Yāvatā pariññāya pariññaṭṭho…pe… yāvatā pahānassa pahānaṭṭho…pe… yāvatā bhāvanāya bhāvanaṭṭho…pe… yāvatā sacchikiriyāya sacchikiriyaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya sacchikiriyaṭṭho natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Sacchikiriyāya sacchikiriyaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.
「『凡是为了遍知的遍知义……乃至……凡是为了断的断义……乃至……凡是为了修习的修习义……乃至……凡是为了作证的作证义,被知、被见、被了知、被作证、被慧所触。未被慧所触,作证义则不存在』——眼生起,智生起,慧生起,明生起,光明生起。」在为了作证的作证义中,有二十五法、二十五义、五十语词、一百智。
Abhiññāya abhiññaṭṭhe, pariññāya pariññaṭṭhe, pahānāya pahānaṭṭhe, bhāvanāya bhāvanaṭṭhe, sacchikiriyāya sacchikiriyaṭṭhe pañcavīsasataṃ dhammā, pañcavīsasataṃ atthā, aḍḍhateyyāni niruttisatāni, pañca ñāṇasatāni.
在为了证知的证知义中,在为了遍知的遍知义中,在为了断的断义中,在为了修习的修习义中,在为了作证的作证义中,有二千五百法、二千五百义、二千五百语词、五千智。
6. Khandhādivāro6. 蕴等品
§35
‘‘‘Yāvatā khandhānaṃ khandhaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya khandhaṭṭho natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Khandhānaṃ khandhaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.
「『凡是诸蕴的蕴义,被知、被见、被了知、被作证、被慧所触。未被慧所触,蕴义则不存在』——眼生起,智生起,慧生起,明生起,光明生起。」在诸蕴的蕴义中,有二十五法、二十五义、五十语词、一百智。
‘‘‘Yāvatā dhātūnaṃ dhātuṭṭho…pe… yāvatā āyatanānaṃ āyatanaṭṭho…pe… yāvatā saṅkhatānaṃ saṅkhataṭṭho…pe… yāvatā asaṅkhatassa asaṅkhataṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya asaṅkhataṭṭho natthī’ti – cakkhuṃ udapādi…pe… āloko udapādi’’. Asaṅkhatassa asaṅkhataṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.
「『凡是诸界的界义……乃至……凡是诸处的处义……乃至……凡是诸有为的有为义……乃至……凡是无为的无为义,被知、被见、被了知、被作证、被慧所触。未被慧所触,无为义则不存在』——眼生起……乃至……光明生起。」在无为的无为义中,有二十五法、二十五义、五十语词、一百智。
Khandhānaṃ khandhaṭṭhe, dhātūnaṃ dhātuṭṭhe, āyatanānaṃ āyatanaṭṭhe saṅkhatānaṃ saṅkhataṭṭhe, asaṅkhatassa asaṅkhataṭṭhe pañcavīsatisataṃ dhammā, pañcavīsatisataṃ atthā, aḍḍhateyyāni niruttisatāni, pañca ñāṇasatāni.
在诸蕴的蕴义中,在诸界的界义中,在诸处的处义中,在诸有为的有为义中,在无为的无为义中,有二千五百法、二千五百义、二千五百语词、五千智。
7. Saccavāro7. 谛品
§36
‘‘‘Yāvatā dukkhassa dukkhaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya dukkhaṭṭho natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Dukkhassa dukkhaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.
「『凡是苦的苦义,被知、被见、被了知、被作证、被慧所触。未被慧所触,苦义则不存在』——眼生起,智生起,慧生起,明生起,光明生起。」在苦的苦义中,有二十五法、二十五义、五十语词、一百智。
‘‘‘Yāvatā samudayassa samudayaṭṭho…pe… yāvatā nirodhassa nirodhaṭṭho…pe… yāvatā maggassa maggaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya maggaṭṭho natthī’ti – cakkhuṃ udapādi…pe… āloko udapādi’’. Maggassa maggaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.
「『凡是集的集义……乃至……凡是灭的灭义……乃至……凡是道的道义,被知、被见、被了知、被作证、被慧所触。未被慧所触,道义则不存在』——眼生起……乃至……光明生起。」在道的道义中,有二十五法、二十五义、五十语词、一百智。
Catūsu ariyasaccesu sataṃ dhammā, sataṃ atthā, dve niruttisatāni, cattāri ñāṇasatāni.
在四圣谛中,有一百法、一百义、二百语词、四百智。
8. Paṭisambhidāvāro8. 无碍解门
§37
‘‘‘Yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya atthapaṭisambhidaṭṭho natthī’ti – cakkhuṃ udapādi…pe… āloko udapādi’’. Atthapaṭisambhidāya atthapaṭisambhidaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.
「凡是义无碍解所及的义无碍解境,已被慧所知、所见、所了知、所作证、所触。未被慧所触的义无碍解境不存在」——眼生起……(中略)……光明生起。在义无碍解的义无碍解境中有二十五法、二十五义、五十词、一百智。
‘‘‘Yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho…pe… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho…pe… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya paṭibhānapaṭisambhidaṭṭho natthī’ti – cakkhuṃ udapādi …pe… āloko udapādi’’. Paṭibhānapaṭisambhidaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.
「凡是法无碍解所及的法无碍解境……(中略)……凡是词无碍解所及的词无碍解境……(中略)……凡是辩无碍解所及的辩无碍解境,已被慧所知、所见、所了知、所作证、所触。未被慧所触的辩无碍解境不存在」——眼生起……(中略)……光明生起。在辩无碍解境中有二十五法、二十五义、五十词、一百智。
Catūsu paṭisambhidāsu sataṃ dhammā, sataṃ atthā, dve niruttisatāni, cattāri ñāṇasatāni.
在四无碍解中有一百法、一百义、二百词、四百智。
9. Chabuddhadhammavāro9. 六佛法门
§38
‘‘‘Yāvatā indriyaparopariyatte ñāṇaṃ, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya indriyaparopariyatte ñāṇaṃ natthī’ti – cakkhuṃ udapādi…pe… āloko udapādi’’. Indriyaparopariyatte ñāṇe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.
「凡是根上下智所及的,已被慧所知、所见、所了知、所作证、所触。未被慧所触的根上下智不存在」——眼生起……(中略)……光明生起。在根上下智中有二十五法、二十五义、五十词、一百智。
‘‘‘Yāvatā sattānaṃ āsayānusaye ñāṇaṃ…pe… yāvatā yamakapāṭihīre ñāṇaṃ …pe… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ…pe… yāvatā sabbaññutaññāṇaṃ…pe… yāvatā anāvaraṇaṃ ñāṇaṃ, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya anāvaraṇaṃ ñāṇaṃ natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi , vijjā udapādi, āloko udapādi’’. Anāvaraṇe ñāṇe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.
「凡是众生意乐随眠智……(中略)……凡是双神变智……(中略)……凡是大悲定智……(中略)……凡是一切知智……(中略)……凡是无障智,已被慧所知、所见、所了知、所作证、所触。未被慧所触的无障智不存在」——眼生起、智生起、慧生起、明生起、光明生起。在无障智中有二十五法、二十五义、五十词、一百智。
Chasu buddhadhammesu diyaḍḍhasataṃ dhammā, diyaḍḍhasataṃ atthā, tīṇi niruttisatāni, cha ñāṇasatāni.
在六佛法中有一百五十法、一百五十义、三百词、六百智。
Paṭisambhidādhikaraṇe aḍḍhanavadhammasatāni , aḍḍhanavaatthasatāni, niruttisahassañca satta ca niruttisatāni, tīṇi ca ñāṇasahassāni, cattāri ca ñāṇasatānīti.
在无碍解事中有八百五十法、八百五十义、一千七百词、三千四百智。
Paṭisambhidākathā niṭṭhitā. · 无碍解论完
7. Dhammacakkakathā
7. 法轮论
1. Saccavāro1. 谛门
§39
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati…pe… iti hidaṃ āyasmato koṇḍaññassa ‘‘aññāsikoṇḍañño’’ tveva nāmaṃ ahosi.
一时,世尊住在巴拉纳西……(中略)……如此,具寿憍陈如得名为「阿若憍陈如」。
[Ka] ‘‘idaṃ dukkhaṃ ariyasacca’’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
「此是苦圣谛」,于以前未曾听闻的诸法,眼生起,智生起,慧生起,明生起,光生起。
Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena. ti – ñātaṭṭhena. ti – pajānanaṭṭhena . ti – paṭivedhaṭṭhena. ti – obhāsaṭṭhena.
眼生起——以何义?智生起——以何义?慧生起——以何义?明生起——以何义?光生起——以何义?——以见义。——以知义。——以了知义。——以通达义。——以照耀义。
Cakkhuṃ dhammo, dassanaṭṭho attho. Ñāṇaṃ dhammo, ñātaṭṭho attho. Paññā dhammo, pajānanaṭṭho attho. Vijjā dhammo, paṭivedhaṭṭho attho. Āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā dukkhavatthukā saccavatthukā saccārammaṇā saccagocarā saccasaṅgahitā saccapariyāpannā sacce samudāgatā sacce ṭhitā sacce patiṭṭhitā.
眼是法,见是义。智是法,知是义。慧是法,了知是义。明是法,通达是义。光是法,照耀是义。这五法五义以苦为事、以谛为事、以谛为所缘、以谛为行境、被谛所摄、被谛所包含、在谛中出现、住立于谛、确立于谛。
§40
nti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhāpento pavattetīti – dhammacakkaṃ. Dhamme vasippatto pavattetīti – dhammacakkaṃ. Dhamme vasiṃ pāpento pavattetīti – dhammacakkaṃ . Dhamme pāramippatto pavattetīti – dhammacakkaṃ. Dhamme pāramiṃ pāpento pavattetīti – dhammacakkaṃ. Dhamme vesārajjappatto pavattetīti – dhammacakkaṃ. Dhamme vesārajjaṃ pāpento pavattetīti – dhammacakkaṃ. Dhammaṃ sakkaronto pavattetīti – dhammacakkaṃ. Dhammaṃ garuṃ karonto pavattetīti – dhammacakkaṃ. Dhammaṃ mānento pavattetīti – dhammacakkaṃ. Dhammaṃ pūjento pavattetīti – dhammacakkaṃ . Dhammaṃ apacāyamāno pavattetīti – dhammacakkaṃ. Dhammaddhajo pavattetīti – dhammacakkaṃ. Dhammaketu pavattetīti – dhammacakkaṃ. Dhammādhipateyyo pavattetīti – dhammacakkaṃ. Taṃ kho pana dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti – dhammacakkaṃ.
以何义为法轮?转法与轮——法轮。转轮与法——法轮。以法而转——法轮。以法行而转——法轮。住立于法而转——法轮。确立于法而转——法轮。令确立于法而转——法轮。于法得自在而转——法轮。令得法自在而转——法轮。于法到达彼岸而转——法轮。令到达法彼岸而转——法轮。于法得无畏而转——法轮。令得法无畏而转——法轮。恭敬法而转——法轮。尊重法而转——法轮。尊敬法而转——法轮。供养法而转——法轮。崇敬法而转——法轮。以法为幢而转——法轮。以法为旗而转——法轮。以法为主而转——法轮。而且那法轮是沙门、婆罗门、天人、魔、梵天或世间任何者所不能逆转的——法轮。
Saddhindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vīriyindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Satindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paññindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Saddhābalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vīriyabalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Satibalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhibalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paññābalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Satisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Dhammavicayasambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vīriyasambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Pītisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Passaddhisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Upekkhāsambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ . Sammādiṭṭhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāsaṅkappo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāvācā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammākammanto dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāājīvo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāvāyāmo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāsati dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāsamādhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.
信根是法。转那法——法轮。精进根是法。转那法——法轮。念根是法。转那法——法轮。定根是法。转那法——法轮。慧根是法。转那法——法轮。信力是法。转那法——法轮。精进力是法。转那法——法轮。念力是法。转那法——法轮。定力是法。转那法——法轮。慧力是法。转那法——法轮。念觉支是法。转那法——法轮。择法觉支是法。转那法——法轮。精进觉支是法。转那法——法轮。喜觉支是法。转那法——法轮。轻安觉支是法。转那法——法轮。定觉支是法。转那法——法轮。舍觉支是法。转那法——法轮。正见是法。转那法——法轮。正思惟是法。转那法——法轮。正语是法。转那法——法轮。正业是法。转那法——法轮。正命是法。转那法——法轮。正精进是法。转那法——法轮。正念是法。转那法——法轮。正定是法。转那法——法轮。
Ādhipateyyaṭṭhena indriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Akampiyaṭṭhena balaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Niyyānikaṭṭhena bojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Hetuṭṭhena maggo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Upaṭṭhānaṭṭhena satipaṭṭhānā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Padahanaṭṭhena sammappadhānā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Ijjhanaṭṭhena iddhipādā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Tathaṭṭhena saccā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Avikkhepaṭṭhena samatho dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Anupassanaṭṭhena vipassanā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Ekarasaṭṭhena samathavipassanā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Anativattanaṭṭhena yuganaddhaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Saṃvaraṭṭhena sīlavisuddhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Avikkhepaṭṭhena cittavisuddhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Dassanaṭṭhena diṭṭhivisuddhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Muttaṭṭhena vimokkho dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paṭivedhaṭṭhena vijjā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Pariccāgaṭṭhena vimutti dhammo . Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samucchedaṭṭhena khaye ñāṇaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paṭippassaddhaṭṭhena anuppāde ñāṇaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Chando mūlaṭṭhena dhammo. Taṃ dhammo pavattetīti – dhammacakkaṃ. Manasikāro samuṭṭhānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Phasso samodhānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vedanā samosaraṇaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhi pamukhaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sati ādhipateyyaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paññā tatuttaraṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vimutti sāraṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.
以主导义,根是法。转那法——法轮。以不动摇义,力是法。转那法——法轮。以导出义,觉支是法。转那法——法轮。以因义,道是法。转那法——法轮。以现起义,须跋是法。转那法——法轮。以勤奋义,正勤是法。转那法——法轮。以成就义,神足是法。转那法——法轮。以如实义,谛是法。转那法——法轮。以不散乱义,止是法。转那法——法轮。以随观义,观是法。转那法——法轮。以一味义,止观是法。转那法——法轮。以不超越义,双连是法。转那法——法轮。以防护义,戒清净是法。转那法——法轮。以不散乱义,心清净是法。转那法——法轮。以见义,见清净是法。转那法——法轮。以解脱义,解脱是法。转那法——法轮。以通达义,明是法。转那法——法轮。以舍弃义,解脱是法。转那法——法轮。以断除义,尽智是法。转那法——法轮。以寂止义,无生智是法。转那法——法轮。以根本义,欲是法。转那法——法轮。以生起义,作意是法。转那法——法轮。以结合义,触是法。转那法——法轮。以会合义,受是法。转那法——法轮。以首要义,定是法。转那法——法轮。以主导义,念是法。转那法——法轮。以最上义,慧是法。转那法——法轮。以核心义,解脱是法。转那法——法轮。以甘露为入处、涅槃以究竟义,是法。转那法——法轮。
‘‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya’’nti…pe… pariññātanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.
「而且此苦圣谛应被遍知」……(中略)……「已被遍知」,于以前未曾听闻的诸法,眼生起……(中略)……光生起。
Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena…pe… ti – obhāsaṭṭhena. Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā dukkhavatthukā saccavatthukā saccārammaṇā saccagocarā saccasaṅgahitā saccapariyāpannā sacce samudāgatā sacce ṭhitā sacce patiṭṭhitā.
「眼生起」——以何义?……「光明生起」——以何义?——以见义……——以照耀义。眼是法,见是义……光明是法,照耀是义。这五法五义以苦为基础,以谛为基础,以谛为所缘,以谛为行境,被谛所摄,被谛所包含,从谛而生起,住立于谛,确立于谛。
nti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammapariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo taṃ dhammaṃ pavattetīti – dhammacakkaṃ.
以何义为法轮?转法与轮——为法轮。转轮与法——为法轮。以法而转——为法轮。转法之教——为法轮。住立于法而转——为法轮。确立于法而转——为法轮……以不死为归趣的涅槃为究竟义之法,转彼法——为法轮。
[Kha-gha] ‘‘idaṃ dukkhasamudayaṃ ariyasacca’’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… ‘‘taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba’’nti…pe… ‘‘pahīna’’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.
「此是苦集圣谛」,于先前未曾听闻的诸法中,眼生起……光明生起……「此苦集圣谛应被断」……「已断」,于先前未曾听闻的诸法中,眼生起……光明生起。
Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena…pe… ti – obhāsaṭṭhena.
「眼生起」——以何义?……「光明生起」——以何义?——以见义……——以照耀义。
Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā samudayavatthukā saccavatthukā…pe… nirodhavatthukā saccavatthukā…pe… maggavatthukā saccavatthukā saccārammaṇā saccagocarā saccasaṅgahitā saccapariyāpannā sacce samudāgatā sacce ṭhitā sacce patiṭṭhitā.
眼是法,见是义……光明是法,照耀是义。这五法五义以集为基础,以谛为基础……以灭为基础,以谛为基础……以道为基础,以谛为基础,以谛为所缘,以谛为行境,被谛所摄,被谛所包含,从谛而生起,住立于谛,确立于谛。
nti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.
以何义为法轮?转法与轮——为法轮。转轮与法——为法轮。以法而转——为法轮。以法行而转——为法轮。住立于法而转——为法轮。确立于法而转——为法轮……以不死为归趣的涅槃为究竟义之法。转彼法——为法轮。
2. Satipaṭṭhānavāro2. 念处品
§41
‘‘‘Ayaṃ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti me, bhikkhave,…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.
「诸比库,『此是身随观身』,于先前未曾听闻的诸法中,眼对我生起……光明生起。诸比库,『此身随观身应被修习』,对我……诸比库,『已修习』,于先前未曾听闻的诸法中,眼对我生起……光明生起。」
‘‘Ayaṃ vedanāsu…pe… ayaṃ citte… ayaṃ dhammesu dhammānupassanāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbāti me, bhikkhave…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.
「『此是受随观受』……『此是心随观心』……诸比库,『此是法随观法』,于先前未曾听闻的诸法中,眼对我生起……光明生起。诸比库,『此法随观法应被修习』,对我……诸比库,『已修习』,于先前未曾听闻的诸法中,眼对我生起……光明生起。」
Ayaṃ kāye kāyānupassanāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti…pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.
「此于身随观身」,于以前未曾听闻的诸法中,眼生起……(中略)……光明生起……(中略)……「此于身随观身应被修习」……(中略)……「已修习」,于以前未曾听闻的诸法中,眼生起……(中略)……光明生起。
Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena…pe… ti – obhāsaṭṭhena.
「眼生起」——以何义?……(中略)……「光明生起」——以何义?——以见义……(中略)……——以照耀义。
Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā kāyavatthukā satipaṭṭhānavatthukā…pe… vedanāvatthukā satipaṭṭhānavatthukā… cittavatthukā satipaṭṭhānavatthukā… dhammavatthukā satipaṭṭhānavatthukā satipaṭṭhānārammaṇā satipaṭṭhānagocarā satipaṭṭhānasaṅgahitā satipaṭṭhānapariyāpannā satipaṭṭhāne samudāgatā satipaṭṭhāne ṭhitā satipaṭṭhāne patiṭṭhitā.
眼是法,见是义……(中略)……光明是法,照耀是义。这五法五义是以身为事、以须跋为事……(中略)……以受为事、以须跋为事……以心为事、以须跋为事……以法为事、以须跋为事,是须跋所缘、须跋行境、须跋所摄、须跋所包摄、在须跋中生起、住立于须跋、确立于须跋。
nti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ …pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.
——以何义为法轮?转法又转轮——是法轮。转轮又转法——是法轮。以法而转——是法轮。以法行而转——是法轮。住立于法而转——是法轮。确立于法而转——是法轮……(中略)……甘露入处的涅槃以究竟义为法。转彼法——是法轮。
3. Iddhipādavāro3. 神足品
§42
‘‘‘Ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo’ti me , bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘So kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave…pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.
「此欲定勤行成就神足」,诸比库,于我以前未曾听闻的诸法中,眼生起……(中略)……光明生起。「此欲定勤行成就神足应被修习」,诸比库……(中略)……「已修习」,诸比库,于我以前未曾听闻的诸法中,眼生起……(中略)……光明生起。
‘‘Ayaṃ vīriyasamādhi…pe… ayaṃ cittasamādhi…pe… ayaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. So kho panāyaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave…pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.
「此精进定……(中略)……此心定……(中略)……此观定勤行成就神足」,诸比库,于我以前未曾听闻的诸法中,眼生起……(中略)……光明生起。「此观定勤行成就神足应被修习」,诸比库……(中略)……「已修习」,诸比库,于我以前未曾听闻的诸法中,眼生起……(中略)……光明生起。
Ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
「此欲定勤行成就神足」,于以前未曾听闻的诸法中,眼生起……(中略)……光明生起……(中略)……「此欲定勤行成就神足应被修习」……(中略)……「已修习」,于以前未曾听闻的诸法中,眼生起、智生起、慧生起、明生起、光明生起。
Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena. ti – ñātaṭṭhena. ti – pajānanaṭṭhena. ti – paṭivedhaṭṭhena. ti – obhāsaṭṭhena.
「眼生起」——以何义?「智生起」——以何义?「慧生起」——以何义?「明生起」——以何义?「光明生起」——以何义?——以见义。——以知义。——以了知义。——以通达义。——以照耀义。
Cakkhuṃ dhammo, dassanaṭṭho attho. Ñāṇaṃ dhammo, ñātaṭṭho attho. Paññā dhammo, pajānanaṭṭho attho. Vijjā dhammo, paṭivedhaṭṭho attho. Āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā chandavatthukā iddhipādavatthukā iddhipādārammaṇā iddhipādagocarā iddhipādasaṅgahitā iddhipādapariyāpannā iddhipāde samudāgatā iddhipāde ṭhitā iddhipāde patiṭṭhitā.
眼是法,见是义。智是法,了知是义。慧是法,遍知是义。明是法,通达是义。光是法,照耀是义。这五法五义以欲为基础、以神足为基础、以神足为所缘、以神足为行境、被神足所摄、被神足所包摄、从神足而生起、住立于神足、确立于神足。
nti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhāpento pavattetīti – dhammacakkaṃ. Dhamme vasippatto pavattetīti – dhammacakkaṃ. Dhamme vasiṃ pāpento pavattetīti – dhammacakkaṃ. Dhamme pāramippatto pavattetīti – dhammacakkaṃ. Dhamme pāramiṃ pāpento pavattetīti – dhammacakkaṃ…pe… dhammaṃ apacāyamāno pavattetīti – dhammacakkaṃ. Dhammaddhajo pavattetīti – dhammacakkaṃ. Dhammaketu pavattetīti – dhammacakkaṃ. Dhammādhipateyyo pavattetīti – dhammacakkaṃ. Taṃ kho pana dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti – dhammacakkaṃ.
以何义为法轮?转法又转轮,故为法轮。转轮又转法,故为法轮。以法而转,故为法轮。以法行而转,故为法轮。住立于法而转,故为法轮。确立于法而转,故为法轮。使确立于法而转,故为法轮。于法得自在而转,故为法轮。使于法得自在而转,故为法轮。于法到达彼岸而转,故为法轮。使于法到达彼岸而转,故为法轮。……尊崇法而转,故为法轮。以法为幢而转,故为法轮。以法为旗而转,故为法轮。以法为主而转,故为法轮。而且那法轮是不可被沙门、婆罗门、天人、魔、梵天或世间任何者所逆转的,故为法轮。
Saddhindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.
信根是法。转那法,故为法轮。……不死、涅槃以究竟为义是法。转那法,故为法轮。
Ayaṃ vīriyasamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ vīriyasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.
「这具足精进定勤行成就的神足」,于过去未曾听闻的诸法中,眼生起……光生起……「而这具足精进定勤行成就的神足应当修习」……「已修习」,于过去未曾听闻的诸法中,眼生起……光生起。
Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena…pe… ti – obhāsaṭṭhena.
「眼生起」,以何义?……「光生起」,以何义?……以见义……以照耀义。
Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā vīriyavatthukā iddhipādavatthukā…pe… cittavatthukā iddhipādavatthukā… vīmaṃsāvatthukā iddhipādavatthukā iddhipādārammaṇā iddhipādagocarā iddhipādasaṅgahitā iddhipādapariyāpannā iddhipāde samudāgatā iddhipāde ṭhitā iddhipāde patiṭṭhitā .
眼是法,见是义……光是法,照耀是义。这五法五义以精进为基础、以神足为基础……以心为基础、以神足为基础……以观为基础、以神足为基础、以神足为所缘、以神足为行境、被神足所摄、被神足所包摄、从神足而生起、住立于神足、确立于神足。
nti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkanti.
以何义为法轮?转法又转轮,故为法轮。转轮又转法,故为法轮。以法而转,故为法轮。以法行而转,故为法轮。住立于法而转,故为法轮。确立于法而转,故为法轮。……不死、涅槃以究竟为义是法。转那法,故为法轮。
Dhammacakkakathā niṭṭhitā. · 转法轮论完
8. Lokuttarakathā
8. 出世间论
§43
Katame dhammā lokuttarā? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, cattāro ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ime dhammā lokuttarā.
什么是出世间法?须跋、四正勤、四神足、五根、五力、七觉支、圣八支道、四圣道、四沙门果、以及涅槃——这些是出世间法。
ti kenaṭṭhena lokuttarā? Lokaṃ tarantīti – lokuttarā. Lokā uttarantīti – lokuttarā. Lokato uttarantīti – lokuttarā. Lokamhā uttarantīti – lokuttarā. Lokaṃ atikkamantīti – lokuttarā. Lokaṃ samatikkamantīti – lokuttarā. Lokaṃ samatikkantāti – lokuttarā. Lokena atirekāti – lokuttarā. Lokantaṃ tarantīti – lokuttarā. Lokā nissarantīti – lokuttarā. Lokato nissarantīti – lokuttarā. Lokamhā nissarantīti – lokuttarā. Lokā nissaṭāti – lokuttarā. Lokena nissaṭāti – lokuttarā. Lokamhā nissaṭāti – lokuttarā. Loke na tiṭṭhantīti – lokuttarā. Lokasmiṃ na tiṭṭhantīti – lokuttarā. Loke na limpantīti – lokuttarā. Lokena na limpantīti – lokuttarā. Loke asaṃlittāti – lokuttarā. Lokena asaṃlittāti – lokuttarā. Loke anupalittāti – lokuttarā. Lokena anupalittāti – lokuttarā. Loke vippamuttāti – lokuttarā. Lokena vippamuttāti – lokuttarā. Lokā vippamuttāti – lokuttarā. Lokato vippamuttāti – lokuttarā. Lokamhā vippamuttāti – lokuttarā. Loke visaññuttāti – lokuttarā. Lokena visaññuttāti – lokuttarā. Lokā visaññuttāti – lokuttarā. Lokasmiṃ visaññuttāti – lokuttarā. Lokato visaññuttāti – lokuttarā. Lokamhā visaññuttāti – lokuttarā. Lokā sujjhantīti – lokuttarā. Lokato sujjhantīti – lokuttarā. Lokamhā sujjhantīti – lokuttarā. Lokā visujjhantīti – lokuttarā. Lokato visujjhantīti – lokuttarā. Lokamhā visujjhantīti – lokuttarā. Lokā vuṭṭhahantīti – lokuttarā. Lokato vuṭṭhahantīti – lokuttarā. Lokamhā vuṭṭhahantīti – lokuttarā. Lokā vivaṭṭantīti – lokuttarā . Lokato vivaṭṭantīti – lokuttarā. Lokamhā vivaṭṭantīti – lokuttarā. Loke na sajjantīti – lokuttarā. Loke na gayhantīti – lokuttarā. Loke na bajjhantīti – lokuttarā. Lokaṃ samucchindantīti – lokuttarā. Lokaṃ samucchinnattāti – lokuttarā. Lokaṃ paṭippassambhentīti – lokuttarā. Lokaṃ paṭippassambhitattāti – lokuttarā. Lokassa apathāti – lokuttarā. Lokassa agatīti – lokuttarā. Lokassa avisayāti – lokuttarā. Lokassa asādhāraṇāti – lokuttarā. Lokaṃ vamantīti – lokuttarā. Lokaṃ na paccāvamantīti – lokuttarā. Lokaṃ pajahantīti – lokuttarā. Lokaṃ na upādiyantīti – lokuttarā. Lokaṃ visinentīti – lokuttarā. Lokaṃ na ussinentīti – lokuttarā. Lokaṃ vidhūpentīti – lokuttarā. Lokaṃ na saṃdhūpentīti – lokuttarā. Lokaṃ samatikkamma abhibhuyya tiṭṭhantīti – lokuttarā.
以什么义理为出世间?渡越世间故——出世间。从世间超越故——出世间。从世间超出故——出世间。从世间超脱故——出世间。超越世间故——出世间。完全超越世间故——出世间。已完全超越世间故——出世间。超过世间故——出世间。渡越世间边际故——出世间。从世间出离故——出世间。从世间出脱故——出世间。从世间出去故——出世间。从世间解脱故——出世间。以世间解脱故——出世间。从世间解脱故——出世间。不住于世间故——出世间。不住在世间故——出世间。不染着于世间故——出世间。不被世间染着故——出世间。不被世间染污故——出世间。不被世间染污故——出世间。不被世间污染故——出世间。不被世间污染故——出世间。从世间解脱故——出世间。以世间解脱故——出世间。从世间解脱故——出世间。从世间解脱故——出世间。从世间解脱故——出世间。从世间离系故——出世间。以世间离系故——出世间。从世间离系故——出世间。在世间离系故——出世间。从世间离系故——出世间。从世间离系故——出世间。从世间清净故——出世间。从世间清净故——出世间。从世间清净故——出世间。从世间遍净故——出世间。从世间遍净故——出世间。从世间遍净故——出世间。从世间出起故——出世间。从世间出起故——出世间。从世间出起故——出世间。从世间转离故——出世间。从世间转离故——出世间。从世间转离故——出世间。不执着于世间故——出世间。不取着于世间故——出世间。不系缚于世间故——出世间。完全断除世间故——出世间。已完全断除世间故——出世间。完全寂止世间故——出世间。已完全寂止世间故——出世间。世间的非道故——出世间。世间的非去处故——出世间。世间的非境故——出世间。世间的不共故——出世间。吐出世间故——出世间。不再吞回世间故——出世间。舍断世间故——出世间。不执取世间故——出世间。驱除世间故——出世间。不积聚世间故——出世间。熏除世间故——出世间。不熏染世间故——出世间。超越世间、征服而住故——出世间。
Lokuttarakathā niṭṭhitā. · 出世间论完
9. Balakathā
9. 力之论
§44
Sāvatthinidānaṃ . ‘‘Pañcimāni , bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca balāni.
沙瓦提因缘。「诸比库,有这五力。哪五种?信力、精进力、念力、定力、慧力——诸比库,这是五力。
‘‘Api ca, aṭṭhasaṭṭhi balāni – saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ, hiribalaṃ, ottappabalaṃ, paṭisaṅkhānabalaṃ, bhāvanābalaṃ, anavajjabalaṃ, saṅgahabalaṃ, khantibalaṃ, paññattibalaṃ, nijjhattibalaṃ, issariyabalaṃ , adhiṭṭhānabalaṃ, samathabalaṃ, vipassanābalaṃ, dasa sekhabalāni, dasa asekhabalāni, dasa khīṇāsavabalāni, dasa iddhibalāni, dasa tathāgatabalāni’’.
「又,有六十八力——信力、精进力、念力、定力、慧力、惭力、愧力、省察力、修习力、无过力、摄受力、忍力、施设力、决意力、自在力、决定力、止力、观力、十有学力、十无学力、十漏尽力、十神通力、十如来力」。
Katamaṃ Assaddhiye na kampatīti – saddhābalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena saddhābalaṃ, kilesānaṃ pariyādānaṭṭhena saddhābalaṃ, paṭivedhādivisodhanaṭṭhena saddhābalaṃ, cittassa adhiṭṭhānaṭṭhena saddhābalaṃ, cittassa vodānaṭṭhena saddhābalaṃ, visesādhigamaṭṭhena saddhābalaṃ, uttari paṭivedhaṭṭhena saddhābalaṃ, saccābhisamayaṭṭhena saddhābalaṃ, nirodhe patiṭṭhāpakaṭṭhena saddhābalaṃ. Idaṃ saddhābalaṃ.
什么是「不为无信所动摇」——信力。以支持俱生诸法之义为信力,以遍尽诸烦恼之义为信力,以证悟等清净之义为信力,以心的决定之义为信力,以心的清净之义为信力,以获得殊胜之义为信力,以更上证悟之义为信力,以现观诸谛之义为信力,以确立于灭之义为信力。这是信力。
Katamaṃ Kosajje na kampatīti – vīriyabalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena vīriyabalaṃ, kilesānaṃ pariyādānaṭṭhena vīriyabalaṃ, paṭivedhādivisodhanaṭṭhena vīriyabalaṃ, cittassa adhiṭṭhānaṭṭhena vīriyabalaṃ, cittassa vodānaṭṭhena vīriyabalaṃ, visesādhigamaṭṭhena vīriyabalaṃ, uttari paṭivedhaṭṭhena vīriyabalaṃ, saccābhisamayaṭṭhena vīriyabalaṃ, nirodhe patiṭṭhāpakaṭṭhena vīriyabalaṃ. Idaṃ vīriyabalaṃ.
什么是「不为懈怠所动摇」——精进力。以支持俱生诸法之义为精进力,以遍尽诸烦恼之义为精进力,以证悟等清净之义为精进力,以心的决定之义为精进力,以心的清净之义为精进力,以获得殊胜之义为精进力,以更上证悟之义为精进力,以现观诸谛之义为精进力,以确立于灭之义为精进力。这是精进力。
Katamaṃ Pamāde na kampatīti – satibalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena satibalaṃ…pe… nirodhe patiṭṭhāpakaṭṭhena satibalaṃ. Idaṃ satibalaṃ.
什么是「不为放逸所动摇」——念力。以支持俱生诸法之义为念力……乃至……以确立于灭之义为念力。这是念力。
Katamaṃ Uddhacce na kampatīti – samādhibalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena samādhibalaṃ…pe… nirodhe patiṭṭhāpakaṭṭhena samādhibalaṃ. Idaṃ samādhibalaṃ.
什么是「不为掉举所动摇」——定力。以支持俱生诸法之义为定力……乃至……以令安立于灭之义为定力。这是定力。
Katamaṃ Avijjāya na kampatīti – paññābalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena paññābalaṃ…pe… nirodhe patiṭṭhāpakaṭṭhena paññābalaṃ. Idaṃ paññābalaṃ.
什么是「不为无明所动摇」——慧力。以支持俱生诸法之义为慧力……乃至……以令安立于灭之义为慧力。这是慧力。
Katamaṃ Nekkhammena kāmacchandaṃ hirīyatīti – hiribalaṃ. Abyāpādena byāpādaṃ hirīyatīti – hiribalaṃ. Ālokasaññāya thinamiddhaṃ hirīyatīti – hiribalaṃ. Avikkhepena uddhaccaṃ hirīyatīti – hiribalaṃ. Dhammavavatthānena vicikicchaṃ hirīyatīti – hiribalaṃ. Ñāṇena avijjaṃ hirīyatīti – hiribalaṃ. Pāmojjena aratiṃ hirīyatīti – hiribalaṃ. Paṭhamena jhānena nīvaraṇe hirīyatīti – hiribalaṃ…pe… arahattamaggena sabbakilese hirīyatīti – hiribalaṃ. Idaṃ hiribalaṃ.
什么是「以出离而惭于欲欲」——惭力。「以无嗔而惭于嗔恨」——惭力。「以光明想而惭于昏沉睡眠」——惭力。「以不散乱而惭于掉举」——惭力。「以法决定而惭于疑」——惭力。「以智而惭于无明」——惭力。「以喜悦而惭于不乐」——惭力。「以初禅而惭于诸盖」——惭力……乃至……「以阿拉汉道而惭于一切烦恼」——惭力。这是惭力。
Katamaṃ Nekkhammena kāmacchandaṃ ottappatīti – ottappabalaṃ. Abyāpādena byāpādaṃ ottappatīti – ottappabalaṃ. Ālokasaññāya thinamiddhaṃ ottappatīti – ottappabalaṃ. Avikkhepena uddhaccaṃ ottappatīti – ottappabalaṃ. Dhammavavatthānena vicikicchaṃ ottappatīti – ottappabalaṃ. Ñāṇena avijjaṃ ottappatīti – ottappabalaṃ . Pāmojjena aratiṃ ottappatīti – ottappabalaṃ. Paṭhamena jhānena nīvaraṇe ottappatīti – ottappabalaṃ…pe… arahattamaggena sabbakilese ottappatīti – ottappabalaṃ. Idaṃ ottappabalaṃ.
什么是「以出离而愧于欲欲」——愧力。「以无嗔而愧于嗔恨」——愧力。「以光明想而愧于昏沉睡眠」——愧力。「以不散乱而愧于掉举」——愧力。「以法决定而愧于疑」——愧力。「以智而愧于无明」——愧力。「以喜悦而愧于不乐」——愧力。「以初禅而愧于诸盖」——愧力……乃至……「以阿拉汉道而愧于一切烦恼」——愧力。这是愧力。
Katamaṃ Nekkhammena kāmacchandaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Abyāpādena byāpādaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Ālokasaññāya thinamiddhaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Avikkhepena uddhaccaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Dhammavavatthānena vicikicchaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Ñāṇena avijjaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ . Pāmojjena aratiṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Paṭhamena jhānena nīvaraṇe paṭisaṅkhātīti – paṭisaṅkhānabalaṃ…pe… arahattamaggena sabbakilese paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Idaṃ paṭisaṅkhānabalaṃ.
什么是「以出离而省察欲欲」——省察力。「以无嗔而省察嗔恨」——省察力。「以光明想而省察昏沉睡眠」——省察力。「以不散乱而省察掉举」——省察力。「以法决定而省察疑」——省察力。「以智而省察无明」——省察力。「以喜悦而省察不乐」——省察力。「以初禅而省察诸盖」——省察力……乃至……「以阿拉汉道而省察一切烦恼」——省察力。这是省察力。
Katamaṃ Kāmacchandaṃ pajahanto nekkhammaṃ bhāvetīti – bhāvanābalaṃ. Byāpādaṃ pajahanto abyāpādaṃ bhāvetīti – bhāvanābalaṃ. Thinamiddhaṃ pajahanto ālokasaññaṃ bhāvetīti – bhāvanābalaṃ. Uddhaccaṃ pajahanto avikkhepaṃ bhāvetīti – bhāvanābalaṃ. Vicikicchaṃ pajahanto dhammavavatthānaṃ bhāvetīti – bhāvanābalaṃ. Avijjaṃ pajahanto ñāṇaṃ bhāvetīti – bhāvanābalaṃ. Aratiṃ pajahanto pāmojjaṃ bhāvetīti – bhāvanābalaṃ. Nīvaraṇe pajahanto paṭhamaṃ jhānaṃ bhāvetīti – bhāvanābalaṃ…pe… sabbakilese pajahanto arahattamaggaṃ bhāvetīti – bhāvanābalaṃ. Idaṃ bhāvanābalaṃ.
什么是「舍断欲欲而修习出离」——修习力。「舍断嗔恨而修习无嗔」——修习力。「舍断昏沉睡眠而修习光明想」——修习力。「舍断掉举而修习不散乱」——修习力。「舍断疑而修习法决定」——修习力。「舍断无明而修习智」——修习力。「舍断不乐而修习喜悦」——修习力。「舍断诸盖而修习初禅」——修习力……乃至……「舍断一切烦恼而修习阿拉汉道」——修习力。这是修习力。
Katamaṃ Kāmacchandassa pahīnattā nekkhamme natthi kiñci vajjanti – anavajjabalaṃ. Byāpādassa pahīnattā abyāpāde natthi kiñci vajjanti – anavajjabalaṃ. Thinamiddhassa pahīnattā ālokasaññāya natthi kiñci vajjanti – anavajjabalaṃ. Uddhaccassa pahīnattā avikkhepe natthi kiñci vajjanti – anavajjabalaṃ. Vicikicchāya pahīnattā dhammavavatthāne natthi kiñci vajjanti – anavajjabalaṃ. Avijjāya pahīnattā ñāṇe natthi kiñci vajjanti – anavajjabalaṃ. Aratiyā pahīnattā pāmojje natthi kiñci vajjanti anavajjabalaṃ. Nīvaraṇānaṃ pahīnattā paṭhamajjhāne natthi kiñci vajjanti – anavajjabalaṃ…pe… sabbakilesānaṃ pahīnattā arahattamagge natthi kiñci vajjanti – anavajjabalaṃ. Idaṃ anavajjabalaṃ.
什么是「因欲欲已断故,出离中无任何过失」——无过失力。「因嗔恨已断故,无嗔中无任何过失」——无过失力。「因昏沉睡眠已断故,光明想中无任何过失」——无过失力。「因掉举已断故,不散乱中无任何过失」——无过失力。「因疑已断故,法决定中无任何过失」——无过失力。「因无明已断故,智中无任何过失」——无过失力。「因不乐已断故,喜悦中无任何过失」——无过失力。「因诸盖已断故,初禅中无任何过失」——无过失力……乃至……「因一切烦恼已断故,阿拉汉道中无任何过失」——无过失力。这是无过失力。
Katamaṃ Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Idaṃ saṅgahabalaṃ.
什么是「舍断欲欲而以出离之力摄持心」——摄持力。「舍断嗔恨而以无嗔之力摄持心」——摄持力。「舍断昏沉睡眠而以光明想之力摄持心」——摄持力……乃至……「舍断一切烦恼而以阿拉汉道之力摄持心」——摄持力。这是摄持力。
Katamaṃ Kāmacchandassa pahīnattā nekkhammaṃ khamatīti – khantibalaṃ. Byāpādassa pahīnattā abyāpādo khamatīti – khantibalaṃ. Thinamiddhassa pahīnattā ālokasaññā khamatīti – khantibalaṃ. Uddhaccassa pahīnattā avikkhepo khamatīti – khantibalaṃ. Vicikicchāya pahīnattā dhammavavatthānaṃ khamatīti – khantibalaṃ. Avijjāya pahīnattā ñāṇaṃ khamatīti – khantibalaṃ. Aratiyā pahīnattā pāmojjaṃ khamatīti – khantibalaṃ. Nīvaraṇānaṃ pahīnattā paṭhamaṃ jhānaṃ khamatīti – khantibalaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo khamatīti – khantibalaṃ. Idaṃ khantibalaṃ.
什么是「由于欲欲的断除,出离得以忍受」——忍力。由于嗔恨的断除,无嗔得以忍受——忍力。由于昏沉睡眠的断除,光明想得以忍受——忍力。由于掉举的断除,不散乱得以忍受——忍力。由于疑的断除,法的确定得以忍受——忍力。由于无明的断除,智得以忍受——忍力。由于不喜的断除,喜悦得以忍受——忍力。由于诸盖的断除,第一禅那得以忍受——忍力……由于一切烦恼的断除,阿拉汉道得以忍受——忍力。这是忍力。
Katamaṃ Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ paññapetīti – paññattibalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ paññapetīti – paññattibalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ paññapetīti – paññattibalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ paññapetīti – paññattibalaṃ. Idaṃ paññattibalaṃ.
什么是「舍断欲欲者,以出离之方式施设心」——施设力。舍断嗔恨者,以无嗔之方式施设心——施设力。舍断昏沉睡眠者,以光明想之方式施设心——施设力……舍断一切烦恼者,以阿拉汉道之方式施设心——施设力。这是施设力。
Katamaṃ Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ nijjhāpetīti – nijjhattibalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Idaṃ nijjhattibalaṃ.
什么是「舍断欲欲者,以出离之方式使心深入」——深入力。舍断嗔恨者,以无嗔之方式使心深入——深入力。舍断昏沉睡眠者,以光明想之方式使心深入——深入力……舍断一切烦恼者,以阿拉汉道之方式使心深入——深入力。这是深入力。
Katamaṃ Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ vasaṃ vattetīti – issariyabalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Idaṃ issariyabalaṃ.
什么是「舍断欲欲者,以出离之方式转心自在」——自在力。舍断嗔恨者,以无嗔之方式转心自在——自在力。舍断昏沉睡眠者,以光明想之方式转心自在——自在力……舍断一切烦恼者,以阿拉汉道之方式转心自在——自在力。这是自在力。
Katamaṃ Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Idaṃ adhiṭṭhānabalaṃ.
什么是「舍断欲欲者,以出离之方式决意心」——决意力。舍断嗔恨者,以无嗔之方式决意心——决意力。舍断昏沉睡眠者,以光明想之方式决意心——决意力……舍断一切烦恼者,以阿拉汉道之方式决意心——决意力。这是决意力。
Katamaṃ Nekkhammavasena cittassa ekaggatā avikkhepo samathabalaṃ, abyāpādavasena cittassa ekaggatā avikkhepo samathabalaṃ, ālokasaññāvasena cittassa ekaggatā avikkhepo samathabalaṃ…pe… paṭinissaggānupassī assāsavasena cittassa ekaggatā avikkhepo samathabalaṃ, paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samathabalaṃ.
什么是「以出离之方式心的一境性、不散乱是止力,以无嗔之方式心的一境性、不散乱是止力,以光明想之方式心的一境性、不散乱是止力……随观舍弃的入息之方式心的一境性、不散乱是止力,随观舍弃的出息之方式心的一境性、不散乱是止力。」
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 kampatī na calati na vedhatīti – samathabalaṃ. Idaṃ samathabalaṃ.
以何义为止力?以第一禅那不动摇诸盖——止力。以第二禅那不动摇寻与伺——止力。以第三禅那不动摇喜——止力。以第四禅那不动摇苦与乐——止力。以空无边处等至不动摇色想、有对想、种种想——止力。以识无边处等至不动摇空无边处想——止力。以无所有处等至不动摇识无边处想——止力。以非想非非想处等至不动摇无所有处想——止力。不动摇、不动、不震掉举及掉举俱行烦恼与诸蕴——止力。这是止力。
Katamaṃ ? Aniccānupassanā vipassanābalaṃ, dukkhānupassanā vipassanābalaṃ…pe… paṭinissaggānupassanā vipassanābalaṃ, rūpe aniccānupassanā vipassanābalaṃ, rūpe dukkhānupassanā vipassanābalaṃ…pe… rūpe paṭinassaggānupassanā vipassanābalaṃ, vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā vipassanābalaṃ, jarāmaraṇe dukkhānupassanā vipassanābalaṃ…pe… jarāmaraṇe paṭinissaggānupassanā vipassanābalaṃ. Vipassanābalanti kenaṭṭhena vipassanābalaṃ? Aniccānupassanāya niccasaññāya na kampatīti – vipassanābalaṃ. Dukkhānupassanāya sukhasaññāya na kampatīti – vipassanābalaṃ. Anattānupassanāya attasaññāya kampatīti – vipassanābalaṃ. Nibbidānupassanāya nandiyā na kampatīti – vipassanābalaṃ. Virāgānupassanāya rāge na kampatīti – vipassanābalaṃ. Nirodhānupassanā samudaye na kampatīti – vipassanābalaṃ . Paṭinissaggānupassanāya ādāne na kampatīti – vipassanābalaṃ. Avijjāya avijjāsahagatakilese ca khandhe ca na kampati na calati na vedhatīti – vipassanābalaṃ. Idaṃ vipassanābalaṃ.
什么是?无常随观是观力,苦随观是观力……舍弃随观是观力,于色的无常随观是观力,于色的苦随观是观力……于色的舍弃随观是观力,于受……于想……于诸行……于识……于眼……于老死的无常随观是观力,于老死的苦随观是观力……于老死的舍弃随观是观力。观力,以何义为观力?以无常随观不动摇常想——观力。以苦随观不动摇乐想——观力。以无我随观不动摇我想——观力。以厌离随观不动摇欢喜——观力。以离贪随观不动摇贪——观力。以灭随观不动摇集——观力。以舍弃随观不动摇执取——观力。不动摇、不动、不震无明及无明俱行烦恼与诸蕴——观力。这是观力。
Katamāni Sammādiṭṭhiṃ sikkhatīti – sekhabalaṃ. Tattha sikkhitattā asekhabalaṃ. Sammāsaṅkappaṃ sikkhatīti – sekhabalaṃ. Tattha sikkhitattā – asekhabalaṃ . Sammāvācaṃ…pe… sammākammantaṃ… sammāājīvaṃ… sammāvāyāmaṃ… sammāsatiṃ… sammāsamādhiṃ… sammāñāṇaṃ…pe… sammāvimuttiṃ sikkhatīti – sekhabalaṃ. Tattha sikkhitattā – asekhabalaṃ. Imāni dasa sekhabalāni, dasa asekhabalāni.
什么是十种?「学正见」——有学力。于此已学——无学力。「学正思惟」——有学力。于此已学——无学力。「学正语」……「学正业」……「学正命」……「学正精进」……「学正念」……「学正定」……「学正智」……「学正解脱」——有学力。于此已学——无学力。这些是十种有学力、十种无学力。
Katamāni Idha khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti.
什么是十种?于此,漏尽比库以正慧如实善见一切诸行为无常。漏尽比库以正慧如实善见一切诸行为无常,这也是漏尽比库之力,依此力故,漏尽比库宣称诸漏已尽——「我的诸漏已尽」。
Puna caparaṃ khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti.
再者,漏尽比库以正慧如实善见诸欲如炭火坑。漏尽比库以正慧如实善见诸欲如炭火坑,这也是漏尽比库之力,依此力故,漏尽比库宣称诸漏已尽——「我的诸漏已尽」。
Puna caparaṃ khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. Yampi khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti.
再者,漏尽比库之心倾向于远离、趣向于远离、倾斜于远离、住于远离,乐于出离,完全超越一切漏所依之法。漏尽比库之心倾向于远离、趣向于远离、倾斜于远离、住于远离,乐于出离,完全超越一切漏所依之法,这也是漏尽比库之力,依此力故,漏尽比库宣称诸漏已尽——「我的诸漏已尽」。
Puna caparaṃ khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yampi khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti.
再者,漏尽比库已修习、善修习须跋。漏尽比库已修习、善修习须跋,这也是漏尽比库之力,依此力故,漏尽比库宣称诸漏已尽——「我的诸漏已尽」。
Puna caparaṃ khīṇāsavassa bhikkhuno cattāro sammappadhānā bhāvitā honti subhāvitā…pe… cattāro iddhipādā bhāvitā honti subhāvitā… pañcindriyāni bhāvitāni honti subhāvitāni… pañca balāni bhāvitāni honti subhāvitāni… satta bojjhaṅgā bhāvitā honti subhāvitā…pe… ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi khīṇāsavassa bhikkhuno aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti. Imāni dasa khīṇāsavabalāni.
再者,漏尽比库已修习、善修习四正勤……已修习、善修习四神足……已修习、善修习五根……已修习、善修习五力……已修习、善修习七觉支……已修习、善修习圣八支道。漏尽比库已修习、善修习八支道,这也是漏尽比库之力,依此力故,漏尽比库宣称诸漏已尽——「我的诸漏已尽」。这些是十种漏尽力。
Katamāni Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammā payogappaccayā ijjhanaṭṭhena iddhi – imāni dasa iddhibalāni.
什么是十种?决意神变、转变神变、意所成神变、智遍满神变、定遍满神变、圣神变、业果报所生神变、具福者神变、明所成神变、于各处以正确的精勤为缘而成就之义的神变——这些是十种神变力。
Katamāni Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
什么是十种?于此,如来如实了知可能为可能、须跋为须跋。如来如实了知可能为可能、须跋为须跋,这也是如来之如来力,依此力故,如来宣称无上地位,于众中作狮子吼,转梵轮。
Puna caparaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ, nadati, brahmacakkaṃ pavatteti.
再者,如来如实了知过去、未来、现在诸业的承受,依处、依因、依果报。因为如来如实了知过去、未来、现在诸业的承受,依处、依因、依果报,这也是如来的如来力,依此力,如来宣称无上地位,在众中作狮子吼,转梵轮。
Puna caparaṃ tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
再者,如来如实了知一切处行道。因为如来如实了知一切处行道,这也是如来的如来力,依此力,如来宣称无上地位,在众中作狮子吼,转梵轮。
Puna caparaṃ tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti. Yampi tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….
再者,如来如实了知多界、种种界的世间。因为如来如实了知多界、种种界的世间,这也是如来的……(省略)……
Puna caparaṃ tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….
再者,如来如实了知众生的种种意乐性。因为如来如实了知众生的种种意乐性,这也是如来的……(省略)……
Puna caparaṃ tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….
再者,如来如实了知其他众生、其他补特伽罗的诸根的胜劣。因为如来如实了知其他众生、其他补特伽罗的诸根的胜劣,这也是如来的……(省略)……
Puna caparaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….
再者,如来如实了知诸禅那、诸解脱、诸定、诸等至的杂染、清净、出起。因为如来如实了知诸禅那、诸解脱、诸定、诸等至的杂染、清净、出起,这也是如来的……(省略)……
Puna caparaṃ tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi tathāgato anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… idampi tathāgatassa…pe….
再者,如来忆念种种宿住,即:一生、二生……(省略)……如此有行相、有细相地忆念种种宿住。因为如来忆念种种宿住,即:一生、二生……(省略)……这也是如来的……(省略)……
Puna caparaṃ tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne…pe… yampi tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne…pe… idampi tathāgatassa…pe….
再者,如来以清净、超越人的天眼,见众生死时、生时……(省略)……因为如来以清净、超越人的天眼,见众生死时、生时……(省略)……这也是如来的……(省略)……
Puna caparaṃ tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Imāni dasa tathāgatabalāni.
再者,如来以诸漏尽,于现法自己以证智作证、具足无漏心解脱、慧解脱而住。如来以诸漏尽,于现法自己以证智作证、具足无漏心解脱、慧解脱而住,这也是如来的如来力,依此力,如来宣称无上士地位,于众中作狮子吼,转梵轮。这些是十种如来力。
§45
Kenaṭṭhena saddhābalaṃ? Kenaṭṭhena vīriyabalaṃ? Kenaṭṭhena satibalaṃ? Kenaṭṭhena samādhibalaṃ? Kenaṭṭhena paññābalaṃ? Kenaṭṭhena hiribalaṃ? Kenaṭṭhena ottappabalaṃ? Kenaṭṭhena paṭisaṅkhānabalaṃ…pe… kenaṭṭhena tathāgatabalaṃ?
以何义为信力?以何义为精进力?以何义为念力?以何义为定力?以何义为慧力?以何义为惭力?以何义为愧力?以何义为省察力?……以何义为如来力?
Assaddhiye akampiyaṭṭhena saddhābalaṃ. Kosajje akampiyaṭṭhena vīriyabalaṃ. Pamāde akampiyaṭṭhena satibalaṃ. Uddhacce akampiyaṭṭhena samādhibalaṃ. Avijjāya akampiyaṭṭhena paññābalaṃ . Hirīyati pāpake akusale dhammeti – hiribalaṃ. Ottappati pāpake akusale dhammeti – ottappabalaṃ. Ñāṇena kilese paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Tattha jātā dhammā ekarasā hontīti – bhāvanābalaṃ. Tattha natthi kiñci vajjanti – anavajjabalaṃ. Tena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Taṃ tassa khamatīti – khantibalaṃ. Tena cittaṃ paññapetīti – paññattibalaṃ. Tena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Tena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Tena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Tena cittaṃ ekagganti – samathabalaṃ. Tattha jāte dhamme anupassatīti – vipassanābalaṃ. Tattha sikkhatīti – sekhabalaṃ. Tattha sikkhitattā – asekhabalaṃ. Tena āsavā khīṇāti – khīṇāsavabalaṃ. Tassa ijjhatīti – iddhibalaṃ. Appameyyaṭṭhena tathāgatabalanti.
于不信中不动摇之义为信力。于懈怠中不动摇之义为精进力。于放逸中不动摇之义为念力。于掉举中不动摇之义为定力。于无明中不动摇之义为慧力。对诸恶不善法感到惭——惭力。对诸恶不善法感到愧——愧力。以智省察诸烦恼——省察力。于彼处所生诸法成为一味——修习力。于彼处无任何过失——无过失力。以彼摄持心——摄持力。彼对他堪忍——堪忍力。以彼施设心——施设力。以彼使心深入——深入力。以彼使心转为自在——自在力。以彼确立心——确立力。以彼使心一境——止力。随观于彼处所生诸法——观力。于彼处修学——有学力。于彼处已修学——无学力。以彼诸漏已尽——漏尽力。彼成就——神通力。以不可测量之义为如来力。
Balakathā niṭṭhitā. · 力论完
10. Suññakathā
10. 空论
§46
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –
如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。尔时,具寿阿难达前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿阿难达对世尊如此说——
‘‘‘Suñño loko, suñño loko’ti, bhante, vuccati . Kittāvatā nu kho, bhante, ‘suñño loko’ti vuccatī’’ti? ‘‘Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā ‘suñño loko’ti vuccati. Kiñcānanda , suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā attena vā attaniyena vā. Cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā. Cakkhusamphasso suñño attena vā attaniyena vā. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi suññaṃ attena vā attaniyena vā.
「尊者,所谓『世间是空,世间是空』。尊者,到何种程度被称为『世间是空』呢?」「阿难达,因为空无我或我所,因此被称为『世间是空』。阿难达,什么是空无我或我所呢?阿难达,眼是空无我或我所。诸色是空无我或我所。眼识是空无我或我所。眼触是空无我或我所。凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐,那也是空无我或我所。
‘‘Sotaṃ suññaṃ…pe… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño… phoṭṭhabbā suññā… mano suñño attena vā attaniyena vā. Dhammā suññā attena vā attaniyena vā. Manoviññāṇaṃ suññaṃ attena vā attaniyena vā. Manosamphasso suñño attena vā attaniyena vā. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi suññaṃ attena vā attaniyena vā. Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā tasmā ‘suñño loko’ti vuccatī’’ti.
「耳是空……诸声是空……鼻是空……诸香是空……舌是空……诸味是空……身是空……诸触是空……意是空无我或我所。诸法是空无我或我所。意识是空无我或我所。意触是空无我或我所。凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐,那也是空无我或我所。阿难达,因为空无我或我所,因此被称为『世间是空』。」
1. Mātikā1. 论母
§47
Suññasuññaṃ , saṅkhārasuññaṃ, vipariṇāmasuññaṃ, aggasuññaṃ, lakkhaṇasuññaṃ, vikkhambhanasuññaṃ, tadaṅgasuññaṃ, samucchedasuññaṃ, paṭippassaddhisuññaṃ , nissaraṇasuññaṃ, ajjhattasuññaṃ , bahiddhāsuññaṃ, dubhatosuññaṃ, sabhāgasuññaṃ, visabhāgasuññaṃ, esanāsuññaṃ, pariggahasuññaṃ, paṭilābhasuññaṃ, paṭivedhasuññaṃ, ekattasuññaṃ, nānattasuññaṃ, khantisuññaṃ, adhiṭṭhānasuññaṃ, pariyogāhaṇasuññaṃ , sampajānassa pavattapariyādānaṃ sabbasuññatānaṃ paramatthasuññaṃ.
空空、诸行空、变易空、最上空、相空、镇伏空、彼分空、断除空、寂止空、出离空、内空、外空、两者空、同分空、异分空、寻求空、执取空、获得空、通达空、一性空、异性空、堪忍空、确立空、深入空,对于正知者一切空性的转起与摄取,是胜义空。
2. Niddeso2. 分别
§48
Katamaṃ Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ suññasuññaṃ.
什么是空?眼空于我、我所、常、恒、永恒、不变易法。耳空……鼻空……舌空……身空……意空于我、我所、常、恒、永恒、不变易法。这是空空。
Katamaṃ Tayo saṅkhārā – puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro. Puññābhisaṅkhāro apuññābhisaṅkhārena ca āneñjābhisaṅkhārena ca suñño. Apuññābhisaṅkhāro puññābhisaṅkhārena ca āneñjābhisaṅkhārena ca suñño. Āneñjābhisaṅkhāro puññābhisaṅkhārena ca apuññābhisaṅkhārena ca suñño. Ime tayo saṅkhārā.
什么是三行?福行、非福行、不动行。福行空于非福行与不动行。非福行空于福行与不动行。不动行空于福行与非福行。这是三行。
Aparepi tayo saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Kāyasaṅkhāro vacīsaṅkhārena ca cittasaṅkhārena ca suñño. Vacīsaṅkhāro kāyasaṅkhārena ca cittasaṅkhārena ca suñño. Cittasaṅkhāro kāyasaṅkhārena ca vacīsaṅkhārena ca suñño. Ime tayo saṅkhārā.
另有三行:身行、语行、心行。身行空于语行与心行。语行空于身行与心行。心行空于身行与语行。这是三行。
Aparepi tayo saṅkhārā – atītā saṅkhārā, anāgatā saṅkhārā, paccuppannā saṅkhārā. Atītā saṅkhārā anāgatehi ca paccuppannehi ca saṅkhārehi suññā. Anāgatā saṅkhārā atītehi ca paccuppannehi ca saṅkhārehi suññā paccuppannā saṅkhārā atītehi ca anāgatehi ca saṅkhārehi suññā. Ime tayo saṅkhārā; idaṃ saṅkhārasuññaṃ.
另有三行:过去行、未来行、现在行。过去行空于未来行与现在行。未来行空于过去行与现在行。现在行空于过去行与未来行。这是三行;这是行空。
Katamaṃ Jātaṃ rūpaṃ sabhāvena suññaṃ. Vigataṃ rūpaṃ vipariṇatañceva suññañca. Jātā vedanā sabhāvena suññā. Vigatā vedanā vipariṇatā ceva suññā ca …pe… jātā saññā… jātā saṅkhārā… jātaṃ viññāṇaṃ… jātaṃ cakkhu…pe… jāto bhavo sabhāvena suñño. Vigato bhavo vipariṇato ceva suñño ca. Idaṃ vipariṇāmasuññaṃ.
什么是?已生色以自性空。已灭色既变易亦空。已生受以自性空。已灭受既变易亦空……已生想……已生行……已生识……已生眼……已生有以自性空。已灭有既变易亦空。这是变易空。
Katamaṃ Aggametaṃ padaṃ seṭṭhametaṃ padaṃ visiṭṭhametaṃ padaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Idaṃ aggasuññaṃ.
什么是?这是最上句、最胜句、最殊胜句,即:一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。这是最上空。
Katamaṃ Dve lakkhaṇāni – bālalakkhaṇañca paṇḍitalakkhaṇañca. Bālalakkhaṇaṃ paṇḍitalakkhaṇena suññaṃ. Paṇḍitalakkhaṇaṃ bālalakkhaṇena suññaṃ. Tīṇi lakkhaṇāni – uppādalakkhaṇaṃ, vayalakkhaṇaṃ, ṭhitaññathattalakkhaṇaṃ. Uppādalakkhaṇaṃ vayalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Vayalakkhaṇaṃ uppādalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ, ṭhitaññathattalakkhaṇaṃ uppādalakkhaṇena ca vayalakkhaṇena ca suññaṃ.
什么是?二相:愚者相与智者相。愚者相空于智者相。智者相空于愚者相。三相:生起相、灭坏相、住异性相。生起相空于灭坏相与住异性相。灭坏相空于生起相与住异性相。住异性相空于生起相与灭坏相。
Rūpassa uppādalakkhaṇaṃ vayalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Rūpassa vayalakkhaṇaṃ uppādalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Rūpassa ṭhitaññathattalakkhaṇaṃ uppādalakkhaṇena ca vayalakkhaṇena ca suññaṃ. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa… cakkhussa… jarāmaraṇassa uppādalakkhaṇaṃ vayalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Jarāmaraṇassa vayalakkhaṇaṃ uppādalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Jarāmaraṇassa ṭhitaññathattalakkhaṇaṃ uppādalakkhaṇena ca vayalakkhaṇena ca suññaṃ. Idaṃ lakkhaṇasuññaṃ.
色的生起相空于灭坏相与住异性相。色的灭坏相空于生起相与住异性相。色的住异性相空于生起相与灭坏相。受的……想的……行的……识的……眼的……老死的生起相空于灭坏相与住异性相。老死的灭坏相空于生起相与住异性相。老死的住异性相空于生起相与灭坏相。这是相空。
Katamaṃ Nekkhammena kāmacchando vikkhambhito ceva suñño ca. Abyāpādena byāpādo vikkhambhito ceva suñño ca. Ālokasaññāya thinamiddhaṃ vikkhambhitañceva suññañca. Avikkhepena uddhaccaṃ vikkhambhitañceva suññañca. Dhammavavatthānena vicikicchā vikkhambhitā ceva suññā ca. Ñāṇena avijjā vikkhambhitā ceva suññā ca. Pāmojjena arati vikkhambhitā ceva suññā ca. Paṭhamena jhānena nīvaraṇā vikkhambhitā ceva suññā ca…pe… arahattamaggena sabbakilesā vikkhambhitā ceva suññā ca. Idaṃ vikkhambhanasuññaṃ.
什么是镇伏空?以出离,欲欲被镇伏且空。以无嗔,嗔恨被镇伏且空。以光明想,昏沉睡眠被镇伏且空。以不散乱,掉举被镇伏且空。以法的简择,疑被镇伏且空。以智,无明被镇伏且空。以喜悦,不乐被镇伏且空。以初禅,诸盖被镇伏且空……(中略)……以阿拉汉道,一切烦恼被镇伏且空。这是镇伏空。
Katamaṃ Nekkhammena kāmacchando tadaṅgasuñño. Abyāpādena byāpādo tadaṅgasuñño. Ālokasaññāya thinamiddhaṃ tadaṅgasuññaṃ. Avikkhepena uddhaccaṃ tadaṅgasuññaṃ. Dhammavavatthānena vicikicchā tadaṅgasuññā. Ñāṇena avijjā tadaṅgasuññā. Pāmojjena arati tadaṅgasuññā. Paṭhamena jhānena nīvaraṇā tadaṅgasuññā…pe… vivaṭṭanānupassanāya saññogābhiniveso tadaṅgasuñño. Idaṃ tadaṅgasuññaṃ.
什么是彼分空?以出离,欲欲是彼分空。以无嗔,嗔恨是彼分空。以光明想,昏沉睡眠是彼分空。以不散乱,掉举是彼分空。以法的简择,疑是彼分空。以智,无明是彼分空。以喜悦,不乐是彼分空。以初禅,诸盖是彼分空……(中略)……以离转随观,结缚的执着是彼分空。这是彼分空。
Katamaṃ Nekkhammena kāmacchando samucchinno ceva suñño ca. Abyāpādena byāpādo samucchinno ceva suñño ca. Ālokasaññāya thinamiddhaṃ samucchinnañceva suññañca. Avikkhepena uddhaccaṃ samucchinnañceva suññañca. Dhammavavatthānena vicikicchā samucchinnā ceva suññā ca. Ñāṇena avijjā samucchinnā ceva suññā ca. Pāmojjena arati samucchinnā ceva suññā ca. Paṭhamena jhānena nīvaraṇā samucchinnā ceva suññā ca…pe… arahattamaggena sabbakilesā samucchinnā ceva suññā ca. Idaṃ samucchedasuññaṃ.
什么是根除空?以出离,欲欲被根除且空。以无嗔,嗔恨被根除且空。以光明想,昏沉睡眠被根除且空。以不散乱,掉举被根除且空。以法的简择,疑被根除且空。以智,无明被根除且空。以喜悦,不乐被根除且空。以初禅,诸盖被根除且空……(中略)……以阿拉汉道,一切烦恼被根除且空。这是根除空。
Katamaṃ Nekkhammena kāmacchando paṭippassaddho ceva suñño ca. Abyāpādena byāpādo paṭippassaddho ceva suñño ca. Ālokasaññāya thinamiddhaṃ paṭippassaddhañceva suññañca. Avikkhepena uddhaccaṃ paṭippassaddhañceva suññañca . Dhammavavatthānena vicikicchā paṭippassaddhā ceva suññā ca. Ñāṇena avijjā paṭippassaddhā ceva suññā ca. Pāmojjena arati paṭippassaddhā ceva suññā ca. Paṭhamena jhānena nīvaraṇā paṭippassaddhā ceva suññā ca…pe… arahattamaggena sabbakilesā paṭippassaddhā ceva suññā ca. Idaṃ paṭippassaddhisuññaṃ.
什么是寂止空?以出离,欲欲被寂止且空。以无嗔,嗔恨被寂止且空。以光明想,昏沉睡眠被寂止且空。以不散乱,掉举被寂止且空。以法的简择,疑被寂止且空。以智,无明被寂止且空。以喜悦,不乐被寂止且空。以初禅,诸盖被寂止且空……(中略)……以阿拉汉道,一切烦恼被寂止且空。这是寂止空。
Katamaṃ Nekkhammena kāmacchando nissaṭo ceva suñño ca. Abyāpādena byāpādo nissaṭo ceva suñño ca. Ālokasaññāya thinamiddhaṃ nissaṭañceva suññañca. Avikkhepena uddhaccaṃ nissaṭañceva suññañca. Dhammavavatthānena vicikicchā nissaṭā ceva suññā ca. Ñāṇena avijjā nissaṭā ceva suññā ca. Pāmojjena arati nissaṭā ceva suññā ca. Paṭhamena jhānena nīvaraṇā nissaṭā ceva suññā ca …pe… arahattamaggena sabbakilesā nissaṭā ceva suññā ca. Idaṃ nissaraṇasuññaṃ.
什么是出离空?以出离,欲欲被出离且空。以无嗔,嗔恨被出离且空。以光明想,昏沉睡眠被出离且空。以不散乱,掉举被出离且空。以法的简择,疑被出离且空。以智,无明被出离且空。以喜悦,不乐被出离且空。以初禅,诸盖被出离且空……(中略)……以阿拉汉道,一切烦恼被出离且空。这是出离空。
Katamaṃ Ajjhattaṃ cakkhuṃ suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Ajjhattaṃ sotaṃ suññaṃ… ajjhattaṃ ghānaṃ suññaṃ… ajjhattaṃ jivhā suññā… ajjhattaṃ kāyo suñño… ajjhattaṃ mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ ajjhattasuññaṃ.
什么是内空?于内的眼空,以我或我所或常或恒或永恒或不变易法。于内的耳空……于内的鼻空……于内的舌空……于内的身空……于内的意空,以我或我所或常或恒或永恒或不变易法。这是内空。
Katamaṃ Bahiddhā rūpā suññā…pe… bahiddhā dhammā suññā attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ bahiddhāsuññaṃ.
什么是外空?于外的诸色空……(中略)……于外的诸法空,以我或我所或常或恒或永恒或不变易法。这是外空。
Katamaṃ Yañca ajjhattaṃ cakkhu ye ca bahiddhā rūpā ubhayametaṃ suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Yañca ajjhattaṃ sotaṃ ye ca bahiddhā saddā…pe… yañca ajjhattaṃ ghānaṃ ye ca bahiddhā gandhā… yā ca ajjhattaṃ jivhā ye ca bahiddhā rasā… yo ca ajjhattaṃ kāyo ye ca bahiddhā phoṭṭhabbā… yo ca ajjhattaṃ mano ye ca bahiddhā dhammā ubhayametaṃ suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ dubhatosuññaṃ.
什么是两者空?于内的眼与于外的诸色,此两者空,以我或我所或常或恒或永恒或不变易法。于内的耳与于外的诸声……(中略)……于内的鼻与于外的诸香……于内的舌与于外的诸味……于内的身与于外的诸触……于内的意与于外的诸法,此两者空,以我或我所或常或恒或永恒或不变易法。这是两者空。
Katamaṃ Cha ajjhattikāni āyatanāni sabhāgāni ceva suññāni ca. Cha bāhirāni āyatanāni sabhāgāni ceva suññāni ca. Cha viññāṇakāyā sabhāgā ceva suññā ca. Cha phassakāyā sabhāgā ceva suññā ca. Cha vedanākāyā sabhāgā ceva suññā ca. Cha saññākāyā sabhāgā ceva suññā ca. Cha cetanākāyā sabhāgā ceva suññā ca. Idaṃ sabhāgasuññaṃ.
什么是六内处同类且空,六外处同类且空,六识身同类且空,六触身同类且空,六受身同类且空,六想身同类且空,六思身同类且空。这是同类空。
Katamaṃ Cha ajjhattikāni āyatanāni chahi bāhirehi āyatanehi visabhāgāni ceva suññāni ca. Cha bāhirāni āyatanāni chahi viññāṇakāyehi visabhāgāni ceva suññāni ca. Cha viññāṇakāyā chahi phassakāyehi visabhāgā ceva suññā ca. Cha phassakāyā chahi vedanākāyehi visabhāgā ceva suññā ca. Cha vedanākāyā chahi saññākāyehi visabhāgā ceva suññā ca. Cha saññākāyā chahi cetanākāyehi visabhāgā ceva suññā ca. Idaṃ visabhāgasuññaṃ.
什么是六内处与六外处异类且空,六外处与六识身异类且空,六识身与六触身异类且空,六触身与六受身异类且空,六受身与六想身异类且空,六想身与六思身异类且空。这是异类空。
Katamaṃ Nekkhammesanā kāmacchandena suññā. Abyāpādesanā byāpādena suññā. Ālokasaññesanā thinamiddhena suññā. Avikkhepesanā uddhaccena suññā. Dhammavavatthānesanā vicikicchāya suññā. Ñāṇesanā avijjāya suññā. Pāmojjesanā aratiyā suññā. Paṭhamajjhānesanā nīvaraṇehi suññā…pe… arahattamaggesanā sabbakilesehi suññā. Idaṃ esanāsuññaṃ.
什么是出离之寻求空于欲欲,无嗔之寻求空于嗔恨,光明想之寻求空于昏沉睡眠,不散乱之寻求空于掉举,法决定之寻求空于疑,智之寻求空于无明,喜悦之寻求空于不乐,初禅那之寻求空于诸盖……阿拉汉道之寻求空于一切烦恼。这是寻求空。
Katamaṃ Nekkhammapariggaho kāmacchandena suñño. Abyāpādapariggaho byāpādena suñño. Ālokasaññāpariggaho thinamiddhena suñño. Avikkhepapariggaho uddhaccena suñño . Dhammavavatthānapariggaho vicikicchāya suñño. Ñāṇapariggaho avijjāya suñño. Pāmojjapariggaho aratiyā suñño. Paṭhamajjhānapariggaho nīvaraṇehi suñño…pe… arahattamaggapariggaho sabbakilesehi suñño. Idaṃ pariggahasuññaṃ.
什么是出离之摄取空于欲欲,无嗔之摄取空于嗔恨,光明想之摄取空于昏沉睡眠,不散乱之摄取空于掉举,法决定之摄取空于疑,智之摄取空于无明,喜悦之摄取空于不乐,初禅那之摄取空于诸盖……阿拉汉道之摄取空于一切烦恼。这是摄取空。
Katamaṃ Nekkhammapaṭilābho kāmacchandena suñño. Abyāpādapaṭilābho byāpādena suñño. Ālokasaññāpaṭilābho thinamiddhena suñño. Avikkhepapaṭilābho uddhaccena suñño. Dhammavavatthānapaṭilābho vicikicchāya suñño. Ñāṇapaṭilābho avijjāya suñño. Pāmojjapaṭilābho aratiyā suñño. Paṭhamajjhānapaṭilābho nīvaraṇehi suñño…pe… arahattamaggapaṭilābho sabbakilesehi suñño. Idaṃ paṭilābhasuññaṃ.
什么是出离之获得空于欲欲,无嗔之获得空于嗔恨,光明想之获得空于昏沉睡眠,不散乱之获得空于掉举,法决定之获得空于疑,智之获得空于无明,喜悦之获得空于不乐,初禅那之获得空于诸盖……阿拉汉道之获得空于一切烦恼。这是获得空。
Katamaṃ Nekkhammappaṭivedho kāmacchandena suñño. Abyāpādappaṭivedho byāpādena suñño. Ālokasaññāppaṭivedho thinamiddhena suñño. Avikkhepappaṭivedho uddhaccena suñño. Dhammavavatthānappaṭivedho vicikicchāya suñño. Ñāṇappaṭivedho avijjāya suñño. Pāmojjappaṭivedho aratiyā suñño. Paṭhamajjhānappaṭivedho nīvaraṇehi suñño…pe… arahattamaggappaṭivedho sabbakilesehi suñño. Idaṃ paṭivedhasuññaṃ.
什么是出离之通达空于欲欲,无嗔之通达空于嗔恨,光明想之通达空于昏沉睡眠,不散乱之通达空于掉举,法决定之通达空于疑,智之通达空于无明,喜悦之通达空于不乐,初禅那之通达空于诸盖……阿拉汉道之通达空于一切烦恼。这是通达空。
Katamaṃ Kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ. Nekkhammekattaṃ cetayato kāmacchandena suññaṃ. Byāpādo nānattaṃ, abyāpādo ekattaṃ. Abyāpādekattaṃ cetayato byāpādena suññaṃ. Thinamiddhaṃ nānattaṃ, ālokasaññā ekattaṃ. Ālokasaññekattaṃ cetayato thinamiddhena suññaṃ. Uddhaccaṃ nānattaṃ, avikkhepo ekattaṃ. Avikkhepekattaṃ cetayato uddhaccena suññaṃ. Vicikicchā nānattaṃ, dhammavavatthānaṃ ekattaṃ. Dhammavavatthānekattaṃ cetayato vicikicchāya suññaṃ. Avijjā nānattaṃ, ñāṇaṃ ekattaṃ. Ñāṇekattaṃ cetayato avijjāya suññaṃ. Arati nānattaṃ, pāmojjaṃ ekattaṃ. Pāmojjekattaṃ cetayato aratiyā suññaṃ. Nīvaraṇā nānattaṃ, paṭhamajjhānaṃ ekattaṃ. Paṭhamajjhānekattaṃ cetayato nīvaraṇehi suññaṃ…pe… sabbakilesā nānattaṃ, arahattamaggo ekattaṃ. Arahattamaggekattaṃ cetayato sabbakilesehi suññaṃ. Idaṃ ekattasuññaṃ nānattasuññaṃ.
什么是欲欲是种种性,出离是一性。思惟出离一性者空于欲欲。嗔恨是种种性,无嗔是一性。思惟无嗔一性者空于嗔恨。昏沉睡眠是种种性,光明想是一性。思惟光明想一性者空于昏沉睡眠。掉举是种种性,不散乱是一性。思惟不散乱一性者空于掉举。疑是种种性,法决定是一性。思惟法决定一性者空于疑。无明是种种性,智是一性。思惟智一性者空于无明。不乐是种种性,喜悦是一性。思惟喜悦一性者空于不乐。诸盖是种种性,初禅那是一性。思惟初禅那一性者空于诸盖……一切烦恼是种种性,阿拉汉道是一性。思惟阿拉汉道一性者空于一切烦恼。这是一性空、种种性空。
Katamaṃ Nekkhammakhanti kāmacchandena suññā. Abyāpādakhanti byāpādena suññā. Ālokasaññākhanti thinamiddhena suññā. Avikkhepakhanti uddhaccena suññā. Dhammavavatthānakhanti vicikicchāya suññā. Ñāṇakhanti avijjāya suññā. Pāmojjakhanti aratiyā suññā. Paṭhamajjhānakhanti nīvaraṇehi suññā…pe… arahattamaggakhanti sabbakilesehi suññā. Idaṃ khantisuññaṃ.
什么是出离之忍空于欲欲,无嗔之忍空于嗔恨,光明想之忍空于昏沉睡眠,不散乱之忍空于掉举,法决定之忍空于疑,智之忍空于无明,喜悦之忍空于不乐,初禅那之忍空于诸盖……阿拉汉道之忍空于一切烦恼。这是忍空。
Katamaṃ Nekkhammādhiṭṭhānaṃ kāmacchandena suññaṃ. Abyāpādādhiṭṭhānaṃ byāpādena suññaṃ. Ālokasaññādhiṭṭhānaṃ thinamiddhena suññaṃ. Avikkhepādhiṭṭhānaṃ uddhaccena suññaṃ. Dhammavavatthānādhiṭṭhānaṃ vicikicchāya suññaṃ. Ñāṇādhiṭṭhānaṃ avijjāya suññaṃ. Pāmojjādhiṭṭhānaṃ aratiyā suññaṃ. Paṭhamajjhānādhiṭṭhānaṃ nīvaraṇehi suññaṃ…pe… arahattamaggādhiṭṭhānaṃ sabbakilesehi suññaṃ. Idaṃ adhiṭṭhānasuññaṃ.
什么是出离决意空于欲欲。无嗔决意空于嗔恨。光明想决意空于昏沉睡眠。无散乱决意空于掉举。法决择决意空于疑。智决意空于无明。喜悦决意空于不乐。初禅那决意空于诸盖……乃至……阿拉汉道决意空于一切烦恼。这是决意空。
Katamaṃ Nekkhammapariyogāhaṇaṃ kāmacchandena suññaṃ. Abyāpādapariyogāhaṇaṃ byāpādena suññaṃ. Ālokasaññāpariyogāhaṇaṃ thinamiddhena suññaṃ. Avikkhepapariyogāhaṇaṃ uddhaccena suññaṃ. Dhammavavatthānapariyogāhaṇaṃ vicikicchāya suññaṃ. Ñāṇapariyogāhaṇaṃ avijjāya suññaṃ. Pāmojjapariyogāhaṇaṃ aratiyā suññaṃ. Paṭhamajjhānapariyogāhaṇaṃ nīvaraṇehi suññaṃ…pe… arahattamaggapariyogāhaṇaṃ sabbakilesehi suññaṃ. Idaṃ pariyogāhaṇasuññaṃ.
什么是出离深入空于欲欲。无嗔深入空于嗔恨。光明想深入空于昏沉睡眠。无散乱深入空于掉举。法决择深入空于疑。智深入空于无明。喜悦深入空于不乐。初禅那深入空于诸盖……乃至……阿拉汉道深入空于一切烦恼。这是深入空。
Katamaṃ Idha sampajāno nekkhammena kāmacchandassa pavattaṃ pariyādiyati, abyāpādena byāpādassa pavattaṃ pariyādiyati, ālokasaññāya thinamiddhassa pavattaṃ pariyādiyati, avikkhepena uddhaccassa pavattaṃ pariyādiyati, dhammavavatthānena vicikicchāya pavattaṃ pariyādiyati, ñāṇena avijjāya pavattaṃ pariyādiyati, pāmojjena aratiyā pavattaṃ pariyādiyati, paṭhamena jhānena nīvaraṇānaṃ pavattaṃ pariyādiyati…pe… arahattamaggena sabbakilesānaṃ pavattaṃ pariyādiyati. Atha vā pana sampajānassa anupādisesāya nibbānadhātuyā parinibbāyantassa idaṃ ceva cakkhupavattaṃ pariyādiyati, aññañca cakkhupavattaṃ na uppajjati. Idañceva sotapavattaṃ…pe… ghānapavattaṃ… jivhāpavattaṃ… kāyapavattaṃ… manopavattaṃ pariyādiyati, aññañca manopavattaṃ na uppajjati. Idaṃ sampajānassa pavattapariyādānaṃ sabbasuññatānaṃ paramatthasuññanti.
什么是在此,具正知者以出离使欲欲的转起完全终结,以无嗔使嗔恨的转起完全终结,以光明想使昏沉睡眠的转起完全终结,以无散乱使掉举的转起完全终结,以法决择使疑的转起完全终结,以智使无明的转起完全终结,以喜悦使不乐的转起完全终结,以初禅那使诸盖的转起完全终结……乃至……以阿拉汉道使一切烦恼的转起完全终结。或者,具正知者以无余涅槃界般涅槃时,这眼的转起完全终结,其他眼的转起不生起。这耳的转起……乃至……鼻的转起……舌的转起……身的转起……意的转起完全终结,其他意的转起不生起。这是具正知者的转起完全终结,是一切空性中的胜义空。
Suññakathā niṭṭhitā. · 空论完
Yuganaddhavaggo dutiyo. · 双连品第二
Tassuddānaṃ –
其摄颂──
Yuganaddhā saccabojjhaṅgā, mettā virāgapañcamā;
双连结、谛、觉支,慈、离贪为第五;
Paṭisambhidā dhammacakkaṃ, lokuttarabalasuññāti.
无碍解、法轮,出世间、力、空。
Esa nikāyadharehi ṭhapito, asamo dutiyo pavaro · 此为持部者所立,无与伦比的第二殊胜
Varavaggoti.
殊胜品。