3. Paññāvaggo3. 慧品
3. Paññāvaggo3. 慧品
1. Mahāpaññākathā
1. 大慧论
§1
Aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Dukkhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Anattānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti…pe… paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti?
无常随观已修习、已多修,圆满何种慧?苦随观已修习、已多修,圆满何种慧?无我随观已修习、已多修,圆满何种慧?……(中略)……舍遣随观已修习、已多修,圆满何种慧?
Aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Dukkhānupassanā bhāvitā bahulīkatā nibbedhikapaññaṃ paripūreti. Anattānupassanā bhāvitā bahulīkatā mahāpaññaṃ paripūreti. Nibbidānupassanā bhāvitā bahulīkatā tikkhapaññaṃ paripūreti. Virāgānupassanā bhāvitā bahulīkatā vipulapaññaṃ paripūreti. Nirodhānupassanā bhāvitā bahulīkatā gambhīrapaññaṃ paripūreti. Paṭinissaggānupassanā bhāvitā bahulīkatā asāmantapaññaṃ paripūreti. Imā satta paññā bhāvitā bahulīkatā paṇḍiccaṃ paripūrenti. Imā aṭṭha paññā bhāvitā bahulīkatā puthupaññaṃ paripūrenti. Imā nava paññā bhāvitā bahulīkatā hāsapaññaṃ paripūrenti.
无常随观已修习、已多修,圆满速行慧。苦随观已修习、已多修,圆满洞察慧。无我随观已修习、已多修,圆满大慧。厌离随观已修习、已多修,圆满锐慧。离贪随观已修习、已多修,圆满广慧。灭随观已修习、已多修,圆满深慧。舍遣随观已修习、已多修,圆满无等慧。此七慧已修习、已多修,圆满贤智。此八慧已修习、已多修,圆满广大慧。此九慧已修习、已多修,圆满笑慧。
Hāsapaññā paṭibhānapaṭisambhidā. Tassā atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.
笑慧即辩无碍解。由于确定其义,以慧证得、作证、触达义无碍解。由于确定其法,以慧证得、作证、触达法无碍解。由于确定其词,以慧证得、作证、触达词无碍解。由于确定其辩,以慧证得、作证、触达辩无碍解。彼以慧证得、作证、触达此四无碍解。
Rūpe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti…pe… rūpe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti…pe… rūpe paṭinissaggānupassanā bhāvitā bahulīkatā asāmantapaññaṃ paripūreti. Imā satta paññā bhāvitā bahulīkatā paṇḍiccaṃ paripūrenti. Imā aṭṭha paññā bhāvitā bahulīkatā puthupaññaṃ paripūrenti. Imā nava paññā bhāvitā bahulīkatā hāsapaññaṃ paripūrenti.
于色之无常随观已修习、已多修,圆满何种慧?……(中略)……于色之舍遣随观已修习、已多修,圆满何种慧?于色之无常随观已修习、已多修,圆满速行慧。……(中略)……于色之舍遣随观已修习、已多修,圆满无等慧。此七慧已修习、已多修,圆满贤智。此八慧已修习、已多修,圆满广大慧。此九慧已修习、已多修,圆满笑慧。
Hāsapaññā paṭibhānapaṭisambhidā. Tassā atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti, sacchikatā phassitā paññāya. Tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.
笑慧即辩无碍解。由于确定其义,以慧证得、作证、触达义无碍解。由于确定其法,以慧证得、作证、触达法无碍解。由于确定其词,以慧证得、作证、触达词无碍解。由于确定其辩,以慧证得、作证、触达辩无碍解。彼以慧证得、作证、触达此四无碍解。
Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti…pe… jarāmaraṇe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti…pe… jarāmaraṇe paṭinissaggānupassanā bhāvitā bahulīkatā asāmantapaññaṃ paripūreti. Imā satta paññā bhāvitā bahulīkatā paṇḍiccaṃ paripūrenti. Imā aṭṭha paññā bhāvitā bahulīkatā puthupaññaṃ paripūrenti. Imā nava paññā bhāvitā bahulīkatā hāsapaññaṃ paripūrenti.
于受……(中略)……于想……于诸行……于识……于眼……(中略)……于老死之无常随观已修习、已多修,圆满何种慧?……(中略)……于老死之舍遣随观已修习、已多修,圆满何种慧?于老死之无常随观已修习、已多修,圆满速行慧。……(中略)……于老死之舍遣随观已修习、已多修,圆满无等慧。此七慧已修习、已多修,圆满贤智。此八慧已修习、已多修,圆满广大慧。此九慧已修习、已多修,圆满笑慧。
Hāsapaññā paṭibhānapaṭisambhidā. Tassā atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya . Dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.
笑慧即辩无碍解。由于确定其义,以慧证得、作证、触达义无碍解。由于确定其法,以慧证得、作证、触达法无碍解。由于确定其词,以慧证得、作证、触达词无碍解。由于确定其辩,以慧证得、作证、触达辩无碍解。彼以慧证得、作证、触达此四无碍解。
§2
Rūpe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe dukkhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe dukkhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe anattānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe anattānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe nibbidānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe nibbidānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe virāgānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe virāgānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe nirodhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe nirodhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti?
于色的无常随观已修习、已多修,圆满何种慧?于过去、未来、现在色的无常随观已修习、已多修,圆满何种慧?于色的苦随观已修习、已多修,圆满何种慧?于过去、未来、现在色的苦随观已修习、已多修,圆满何种慧?于色的无我随观已修习、已多修,圆满何种慧?于过去、未来、现在色的无我随观已修习、已多修,圆满何种慧?于色的厌离随观已修习、已多修,圆满何种慧?于过去、未来、现在色的厌离随观已修习、已多修,圆满何种慧?于色的离贪随观已修习、已多修,圆满何种慧?于过去、未来、现在色的离贪随观已修习、已多修,圆满何种慧?于色的灭随观已修习、已多修,圆满何种慧?于过去、未来、现在色的灭随观已修习、已多修,圆满何种慧?于色的舍遣随观已修习、已多修,圆满何种慧?于过去、未来、现在色的舍遣随观已修习、已多修,圆满何种慧?
Rūpe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe dukkhānupassanā bhāvitā bahulīkatā nibbedhikapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe dukkhānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe anattānupassanā bhāvitā bahulīkatā mahāpaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe anattānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe nibbidānupassanā bhāvitā bahulīkatā tikkhapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe nibbidānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe virāgānupassanā bhāvitā bahulīkatā vipulapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe virāgānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe nirodhānupassanā bhāvitā bahulīkatā gambhīrapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe nirodhānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe paṭinissaggānupassanā bhāvitā bahulīkatā asāmantapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe paṭinissaggānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Imā satta paññā bhāvitā bahulīkatā paṇḍiccaṃ paripūrenti. Imā aṭṭha paññā bhāvitā bahulīkatā puthupaññaṃ paripūrenti. Imā nava paññā bhāvitā bahulīkatā hāsapaññaṃ paripūrenti.
于色的无常随观已修习、已多修,圆满速行慧。于过去、未来、现在色的无常随观已修习、已多修,圆满速行慧。于色的苦随观已修习、已多修,圆满洞察慧。于过去、未来、现在色的苦随观已修习、已多修,圆满速行慧。于色的无我随观已修习、已多修,圆满大慧。于过去、未来、现在色的无我随观已修习、已多修,圆满速行慧。于色的厌离随观已修习、已多修,圆满利慧。于过去、未来、现在色的厌离随观已修习、已多修,圆满速行慧。于色的离贪随观已修习、已多修,圆满广慧。于过去、未来、现在色的离贪随观已修习、已多修,圆满速行慧。于色的灭随观已修习、已多修,圆满深慧。于过去、未来、现在色的灭随观已修习、已多修,圆满速行慧。于色的舍遣随观已修习、已多修,圆满无等慧。于过去、未来、现在色的舍遣随观已修习、已多修,圆满速行慧。这七种慧已修习、已多修,圆满贤慧。这八种慧已修习、已多修,圆满广慧。这九种慧已修习、已多修,圆满喜慧。
Hāsapaññā paṭibhānapaṭisambhidā. Tassā atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.
喜慧即辩才无碍解。由于确定其义,以慧证得、作证、触达义无碍解。由于确定其法,以慧证得、作证、触达法无碍解。由于确定其词,以慧证得、作证、触达词无碍解。由于确定其辩才,以慧证得、作证、触达辩才无碍解。他以慧证得、作证、触达这四无碍解。
Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti…pe… jarāmaraṇe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne jarāmaraṇe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Atītānāgatapaccuppanne jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti…pe… tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.
于受……于想……于诸行……于识……于眼……于老死的无常随观已修习、已多修,圆满何种慧?于过去、未来、现在老死的无常随观已修习、已多修,圆满何种慧?……于老死的舍遣随观已修习、已多修,圆满何种慧?于过去、未来、现在老死的舍遣随观已修习、已多修,圆满何种慧?于老死的无常随观已修习、已多修,圆满速行慧。于过去、未来、现在老死的无常随观已修习、已多修,圆满速行慧。……他以慧证得、作证、触达这四无碍解。
§3
‘‘Cattārome , bhikkhave , dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṃvattanti. Katame cattāro? Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammapaṭipatti – ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṃvattanti.
「诸比库!这四法已修习、已多修,导向入流果的作证。哪四种?亲近善士、听闻正法、如理作意、法随法行——诸比库!这四法已修习、已多修,导向入流果的作证。
‘‘Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sakadāgāmiphalasacchikiriyāya saṃvattanti…pe… anāgāmiphalasacchikiriyāya saṃvattanti…pe… arahattaphalasacchikiriyāya saṃvattanti. Katame cattāro? Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammapaṭipatti – ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā arahattamaggaphalasacchikiriyāya saṃvattanti.
「诸比库!这四法已修习、已多修,导向一来果的作证……导向不来果的作证……导向阿拉汉果的作证。哪四种?亲近善士、听闻正法、如理作意、法随法行——诸比库!这四法已修习、已多修,导向阿拉汉道果的作证。
‘‘Cattārome , bhikkhave, dhammā bhāvitā bahulīkatā paññāpaṭilābhāya saṃvattanti…pe… paññābuddhiyā saṃvattanti, paññāvepullāya saṃvattanti, mahāpaññatāya saṃvattanti, puthupaññatāya saṃvattanti, vipulapaññatāya saṃvattanti, gambhīrapaññatāya saṃvattanti, asāmantapaññatāya saṃvattanti, bhūripaññatāya saṃvattanti, paññābāhullāya saṃvattanti, sīghapaññatāya saṃvattanti, lahupaññatāya saṃvattanti, hāsapaññatāya saṃvattanti, javanapaññatāya saṃvattanti, tikkhapaññatāya saṃvattanti, nibbedhikapaññatāya saṃvattanti. Katame cattāro? Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammapaṭipatti – ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā paññāpaṭilābhāya saṃvattanti, paññābuddhiyā saṃvattanti…pe… nibbedhikapaññatāya saṃvattanti’’.
「诸比库!这四法已修习、已多修,导向慧的获得……导向慧的增长,导向慧的丰富,导向大慧性,导向广慧性,导向宽慧性,导向深慧性,导向无等慧性,导向多慧性,导向慧的众多,导向速慧性,导向轻慧性,导向喜慧性,导向速行慧性,导向利慧性,导向洞察慧性。哪四种?亲近善士、听闻正法、如理作意、法随法行——诸比库!这四法已修习、已多修,导向慧的获得,导向慧的增长……导向洞察慧性。」
1. Soḷasapaññāniddeso1. 十六慧分别
§4
ti katamo paññāpaṭilābho? Catunnaṃ maggañāṇānaṃ, catunnaṃ phalañāṇānaṃ, catunnaṃ paṭisambhidāñāṇānaṃ, channaṃ abhiññāñāṇānaṃ, tesattatīnaṃ ñāṇānaṃ, sattasattatīnaṃ ñāṇānaṃ lābho paṭilābho patti sampatti phassanā sacchikiriyā upasampadā. Paññāpaṭilābhāya saṃvattantīti – ayaṃ paññā paṭilābho.
何谓慧的获得?四道智、四果智、四无碍解智、六神通智、七十三智、七十七智的获得、得到、达到、成就、触达、作证、具足。「导向慧的获得」——这即是慧的获得。
ti katamā paññābuddhi? Sattannañca sekkhānaṃ puthujjanakalyāṇakassa ca paññā vaḍḍhati, arahato paññā vaḍḍhati. Vaḍḍhitavaḍḍhanā paññābuddhiyā saṃvattantīti – ayaṃ paññābuddhi.
什么是慧增长?七有学与善凡夫的慧增长,阿拉汉的慧已增长。导向增长与已增长的慧增长——这是慧增长。
ti katamaṃ paññāvepullaṃ? Sattannaṃ sekkhānaṃ puthujjanakalyāṇakassa ca paññāvepullaṃ gacchati. Arahato paññā vepullagatā paññāvepullāya saṃvattantīti – idaṃ paññāvepullaṃ.
什么是慧广大?七有学与善凡夫的慧达到广大。阿拉汉的慧已达广大,导向慧广大——这是慧广大。
ti katamā mahāpaññā? Mahante atthe pariggaṇhātīti – mahāpaññā. Mahante dhamme pariggaṇhātīti – mahāpaññā. Mahantā niruttiyo pariggaṇhātīti – mahāpaññā. Mahantāni paṭibhānāni pariggaṇhātīti – mahāpaññā. Mahante sīlakkhandhe pariggaṇhātīti – mahāpaññā. Mahante samādhikkhandhe pariggaṇhātīti – mahāpaññā. Mahante paññākkhandhe pariggaṇhātīti – mahāpaññā. Mahante vimuttikkhandhe pariggaṇhātīti – mahāpaññā . Mahante vimuttiñāṇadassanakkhandhe pariggaṇhātīti – mahāpaññā. Mahantāni ṭhānāṭṭhānāni pariggaṇhātīti – mahāpaññā. Mahantā vihārasamāpattiyo pariggaṇhātīti – mahāpaññā. Mahantāni ariyasaccāni pariggaṇhātīti – mahāpaññā. Mahante satipaṭṭhāne pariggaṇhātīti – mahāpaññā. Mahante sammappadhāne pariggaṇhātīti – mahāpaññā. Mahante iddhipāde pariggaṇhātīti – mahāpaññā. Mahantāni indriyāni pariggaṇhātīti – mahāpaññā. Mahantāni balāni pariggaṇhātīti – mahāpaññā. Mahante bojjhaṅge pariggaṇhātīti – mahāpaññā. Mahantaṃ ariyamaggaṃ pariggaṇhātīti – mahāpaññā. Mahantāni sāmaññaphalāni pariggaṇhātīti – mahāpaññā. Mahantā abhiññāyo pariggaṇhātīti – mahāpaññā. Mahantaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti – mahāpaññā. Mahāpaññatāya saṃvattantīti – ayaṃ mahāpaññā.
什么是大慧?把握大义——大慧。把握大法——大慧。把握大词——大慧。把握大辩——大慧。把握大戒蕴——大慧。把握大定蕴——大慧。把握大慧蕴——大慧。把握大解脱蕴——大慧。把握大解脱智见蕴——大慧。把握大处非处——大慧。把握大住等至——大慧。把握大圣谛——大慧。把握须跋——大慧。把握大正勤——大慧。把握大神足——大慧。把握大根——大慧。把握大力——大慧。把握大觉支——大慧。把握大圣道——大慧。把握大沙门果——大慧。把握大神通——大慧。把握大胜义涅槃——大慧。导向大慧性——这是大慧。
ti katamā puthupaññā? Puthunānākhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānādhātūsu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāāyatanesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāpaṭiccasamuppādesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsuññatamanupalabbhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāatthesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānādhammesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāniruttīsu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāpaṭibhānesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsīlakkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsamādhikkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāpaññākkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāvimuttikkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāvimuttiñāṇadassanakkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāṭhānāṭṭhānesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāvihārasamāpattīsu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāariyasaccesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsatipaṭṭhānesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsammappadhānesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāiddhipādesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāindriyesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānābalesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānābojjhaṅgesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāariyamaggesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsāmaññaphalesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāabhiññāsu ñāṇaṃ pavattatīti – puthupaññā. Puthujjanasādhāraṇe dhamme atikkamma paramatthe nibbāne ñāṇaṃ pavattatīti – puthupaññā. Puthupaññatāya saṃvattantīti – ayaṃ puthupaññā.
什么是广慧?智转起于种种诸蕴——广慧。智转起于种种诸界——广慧。智转起于种种诸处——广慧。智转起于种种诸缘起——广慧。智转起于种种诸空性不可得——广慧。智转起于种种诸义——广慧。智转起于种种诸法——广慧。智转起于种种诸词——广慧。智转起于种种诸辩——广慧。智转起于种种诸戒蕴——广慧。智转起于种种诸定蕴——广慧。智转起于种种诸慧蕴——广慧。智转起于种种诸解脱蕴——广慧。智转起于种种诸解脱智见蕴——广慧。智转起于种种诸处非处——广慧。智转起于种种诸住等至——广慧。智转起于种种诸圣谛——广慧。智转起于种种诸须跋——广慧。智转起于种种诸正勤——广慧。智转起于种种诸神足——广慧。智转起于种种诸根——广慧。智转起于种种诸力——广慧。智转起于种种诸觉支——广慧。智转起于种种诸圣道——广慧。智转起于种种诸沙门果——广慧。智转起于种种诸神通——广慧。智超越凡夫共有之法,转起于胜义涅槃——广慧。导向广慧性——这是广慧。
ti katamā vipulapaññā? Vipule atthe pariggaṇhātīti – vipulapaññā. Vipule dhamme pariggaṇhātīti – vipulapaññā. Vipulā niruttiyo pariggaṇhātīti – vipulapaññā. Vipulāni paṭibhānāni pariggaṇhātīti – vipulapaññā. Vipule sīlakkhandhe pariggaṇhātīti – vipulapaññā. Vipule samādhikkhandhe pariggaṇhātīti – vipulapaññā. Vipule paññākkhandhe pariggaṇhātīti – vipulapaññā. Vipule vimuttikkhandhe pariggaṇhātīti – vipulapaññā. Vipule vimuttiñāṇadassanakkhandhe pariggaṇhātīti – vipulapaññā. Vipulāni ṭhānāṭṭhānāni pariggaṇhātīti – vipulapaññā. Vipulā vihārasamāpattiyo pariggaṇhātīti – vipulapaññā. Vipulāni ariyasaccāni pariggaṇhātīti – vipulapaññā. Vipule satipaṭṭhāne pariggaṇhātīti – vipulapaññā. Vipule sammappadhāne pariggaṇhātīti – vipulapaññā. Vipule iddhipāde pariggaṇhātīti – vipulapaññā. Vipulāni indriyāni pariggaṇhātīti – vipulapaññā. Vipulāni balāni pariggaṇhātīti – vipulapaññā. Vipule bojjhaṅge pariggaṇhātīti – vipulapaññā. Vipule ariyamagge pariggaṇhātīti – vipulapaññā. Vipulāni sāmaññaphalāni pariggaṇhātīti – vipulapaññā. Vipulā abhiññāyo pariggaṇhātīti – vipulapaññā. Vipulaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti – vipulapaññā. Vipulapaññatāya saṃvattantīti – ayaṃ vipulapaññā.
什么是广大慧?把握广大义——广大慧。把握广大法——广大慧。把握广大词——广大慧。把握广大辩——广大慧。把握广大戒蕴——广大慧。把握广大定蕴——广大慧。把握广大慧蕴——广大慧。把握广大解脱蕴——广大慧。把握广大解脱智见蕴——广大慧。把握广大处非处——广大慧。把握广大住等至——广大慧。把握广大圣谛——广大慧。把握广须跋——广大慧。把握广大正勤——广大慧。把握广大神足——广大慧。把握广大根——广大慧。把握广大力——广大慧。把握广大觉支——广大慧。把握广大圣道——广大慧。把握广大沙门果——广大慧。把握广大神通——广大慧。把握广大胜义涅槃——广大慧。导向广大慧性——这是广大慧。
ti katamā gambhīrapaññā? Gambhīresu khandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrāsu dhātūsu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu āyatanesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu paṭiccasamuppādesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu suññatamanupalabbhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu atthesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu dhammesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrāsu niruttīsu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu paṭibhānesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu sīlakkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu samādhikkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā . Gambhīresu paññākkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu vimuttikkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu vimuttiñāṇadassanakkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu ṭhānāṭṭhānesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrāsu vihārasamāpattīsu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu ariyasaccesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu satipaṭṭhānesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu sammappadhānesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu iddhipādesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu indriyesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu balesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu bojjhaṅgesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu ariyamaggesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu sāmaññaphalesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrāsu abhiññāsu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīre paramatthe nibbāne ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrapaññatāya saṃvattantīti – ayaṃ gambhīrapaññā.
什么是甚深慧?智转起于甚深诸蕴——甚深慧。智转起于甚深诸界——甚深慧。智转起于甚深诸处——甚深慧。智转起于甚深诸缘起——甚深慧。智转起于甚深诸空性不可得——甚深慧。智转起于甚深诸义——甚深慧。智转起于甚深诸法——甚深慧。智转起于甚深诸词——甚深慧。智转起于甚深诸辩——甚深慧。智转起于甚深诸戒蕴——甚深慧。智转起于甚深诸定蕴——甚深慧。智转起于甚深诸慧蕴——甚深慧。智转起于甚深诸解脱蕴——甚深慧。智转起于甚深诸解脱智见蕴——甚深慧。智转起于甚深诸处非处——甚深慧。智转起于甚深诸住等至——甚深慧。智转起于甚深诸圣谛——甚深慧。智转起于甚深诸须跋——甚深慧。智转起于甚深诸正勤——甚深慧。智转起于甚深诸神足——甚深慧。智转起于甚深诸根——甚深慧。智转起于甚深诸力——甚深慧。智转起于甚深诸觉支——甚深慧。智转起于甚深诸圣道——甚深慧。智转起于甚深诸沙门果——甚深慧。智转起于甚深诸神通——甚深慧。智转起于甚深胜义涅槃——甚深慧。导向甚深慧性——这是甚深慧。
ti katamā asāmantapaññā? Yassa puggalassa atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, tassa atthe ca dhamme ca niruttiyā ca paṭibhāne ca na añño koci sakkoti abhisambhavituṃ. Anabhisambhavanīyo ca so aññehīti – asāmantapañño.
什么是无等慧?凡任何补特伽罗,从义决定已证得、已作证、已以慧触义无碍解,从法决定已证得、已作证、已以慧触法无碍解,从词决定已证得、已作证、已以慧触词无碍解,从辩决定已证得、已作证、已以慧触辩无碍解,于义、于法、于词、于辩,没有任何其他人能够达到。不能被其他人达到——无等慧者。
Puthujjanakalyāṇakassa paññā aṭṭhamakassa paññāya dūre vidūre suvidūre na santike na sāmantā. Puthujjanakalyāṇakaṃ upādāya aṭṭhamako asāmantapañño. Aṭṭhamakassa paññā sotāpannassa paññāya dūre vidūre suvidūre na santike na sāmantā. Aṭṭhamakaṃ upādāya sotāpanno asāmantapañño. Sotāpannassa paññā sakadāgāmissa paññāya dūre vidūre suvidūre na santike na sāmantā. Sotāpannaṃ upādāya sakadāgāmi asāmantapañño. Sakadāgāmissa paññā anāgāmissa paññāya dūre vidūre suvidūre na santike na sāmantā. Sakadāgāmiṃ upādāya anāgāmī asāmantapañño. Anāgāmissa paññā arahato paññāya dūre vidūre suvidūre na santike na sāmantā. Anāgāmiṃ upādāya arahā asāmantapañño. Arahato paññā paccekasambuddhassa paññāya dūre vidūre suvidūre na santike na sāmantā. Arahantaṃ upādāya paccekabuddho asāmantapañño. Paccekabuddhañca sadevakañca lokaṃ upādāya tathāgato arahaṃ sammāsambuddho aggo asāmantapañño.
善凡夫的慧与第八者的慧相距遥远、极远、甚远,不近、不等。依善凡夫,第八者是无等慧者。第八者的慧与入流者的慧相距遥远、极远、甚远,不近、不等。依第八者,入流者是无等慧者。入流者的慧与一来者的慧相距遥远、极远、甚远,不近、不等。依入流者,一来者是无等慧者。一来者的慧与不来者的慧相距遥远、极远、甚远,不近、不等。依一来者,不来者是无等慧者。不来者的慧与阿拉汉的慧相距遥远、极远、甚远,不近、不等。依不来者,阿拉汉是无等慧者。阿拉汉的慧与辟支佛的慧相距遥远、极远、甚远,不近、不等。依阿拉汉,辟支佛是无等慧者。依辟支佛与含天之世间,如来、阿拉汉、正等正觉者是最上、无等慧者。
§5
Paññāpabhedakusalo pabhinnañāṇo adhigatappaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā nijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā , anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugāmī ca panassa etarahi sāvakā viharanti pacchā samannāgatā.
善巧分别论慧者、具分别论智者、已证得无碍解者、已得四无畏者、持十力者、人中牛王、人中狮子、人中龙、人中良马、人中重担荷负者、无量智者、无量威力者、无量名声者、富者、大富者、有财者、导师、调御者、随导者、教导者、令入者、令见者、令喜悦者。彼世尊是未生起之道的生起者、未生之道的令生者、未宣说之道的宣说者、道的了知者、道的通达者、道的熟练者,而现在诸弟子则是随行于道而住,后来具足。
So hi bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi taṃ sabbaṃ jānitabbaṃ . Attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā attho, sabbaṃ taṃ antobuddhañāṇe parivattati.
彼世尊知而知、见而见,已成眼、已成智、已成法、已成梵,是说者、宣说者、义的引导者、不死的施与者、法主、如来。彼世尊没有未知的、未见的、未了知的、未作证的、未以慧触及的。关于过去、未来、现在,一切法以一切行相来到佛陀世尊的智之面前。凡有任何应被了知者,一切都是所应知的。或自利、或他利、或两者之利,或现法利、或来世利,或浅利、或深利、或隐蔽利、或覆藏利,或应被引导之利、或已被引导之利,或无过失之利、或无烦恼之利、或清净之利、或胜义利,一切那些都在佛智之内转起。
Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti . Sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇānuparivatti. Sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti. Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Anāgate buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Paccuppanne buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati. Ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammā phusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino; evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati. Ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati.
佛陀世尊的一切身业随智转起。佛陀世尊的一切语业随智转起。佛陀世尊的一切意业随智转起。佛陀世尊对过去有无障碍之智。佛陀世尊对未来有无障碍之智。佛陀世尊对现在有无障碍之智。所应知的有多少,智就有多少;智有多少,所应知的就有多少。智以所应知为边际,所应知以智为边际。超越所应知,智不转起。超越智,没有所应知之境。那些法是互为边际而住立的。犹如两个贝壳正确地接触,下面的贝壳不超越上面的,上面的贝壳不超越下面的,互为边际而住立;同样地,佛陀世尊的所应知与智是互为边际而住立的。所应知的有多少,智就有多少;智有多少,所应知的就有多少。智以所应知为边际,所应知以智为边际。超越所应知,智不转起。超越智,没有所应知之境。那些法是互为边际而住立的。佛陀世尊的智在一切法上转起。
Sabbe dhammā buddhassa bhagavato āvajjanappaṭibaddhā ākaṅkhappaṭibaddhā manasikārappaṭibaddhā cittuppādappaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesaṃ sattānaṃ buddho āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti . Apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.
一切法对佛陀世尊是系属于作意的、系属于希求的、系属于如理作意的、系属于心生起的。佛陀世尊的智在一切有情上转起。佛陀知道一切有情的意向,知道随眠,知道行,知道胜解。他了知少尘垢者、多尘垢者、利根者、钝根者、善相者、恶相者、易教化者、难教化者、有能力者、无能力者等有情。有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的众生、有天人的众生,都在佛智之内转起。
Yathā ye keci macchakacchapā, antamaso timitimiṅgalaṃ upādāya, antomahāsamudde parivattanti, evamevaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhino, antamaso garuḷaṃ venateyyaṃ upādāya, ākāsassa padese parivattanti; evameva yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti. Buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā atighaṃsitvā tiṭṭhati. Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca, kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā . Upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavā tattha atirocati yadidaṃ paññāyāti. Aggo asāmantapañño, asāmantapaññatāya saṃvattantīti – ayaṃ asāmantapaññā.
犹如任何鱼、龟,乃至包括帝弥帝明伽罗,都在大海之内转起;同样地,有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的众生、有天人的众生,都在佛智之内转起。犹如任何鸟类,乃至包括伽楼罗、韦那德亚,都在虚空的领域转起;同样地,即使那些与沙利子同等慧者,也都在佛智的领域转起。佛智遍满、超越天人之慧而住立。即使那些刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者,精巧、善于他论、如毛端分裂者,以慧所得的见而行,他们一再准备问题后,前往如来处询问隐蔽的、覆藏的,那些问题被世尊所说、所解答,已指示原因。而且那些被世尊所提出的也成就。然而世尊在那里超越,即在慧方面。最上者、无等慧者,导向无等慧性——这是无等慧。
§6
ti katamā bhūripaññā? Rāgaṃ abhibhuyyatīti – bhūripaññā. Abhibhavitāti – bhūripaññā. Dosaṃ abhibhuyyatīti – bhūripaññā. Abhibhavitāti – bhūripaññā. Mohaṃ abhibhuyyatīti – bhūripaññā. Abhibhavitāti – bhūripaññā. Kodhaṃ…pe… upanāhaṃ … makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe abhisaṅkhāre…pe… sabbe bhavagāmikamme abhibhuyyatīti – bhūripaññā. Abhibhavitāti – bhūripaññā. Rāgo ari. Taṃ ariṃ maddanipaññāti – bhūripaññā. Doso ari. Taṃ ariṃ maddanipaññāti – bhūripaññā. Moho ari. Taṃ ariṃ maddanipaññāti – bhūripaññā. Kodho…pe… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe abhisaṅkhārā…pe… sabbe bhavagāmikammā ari. Taṃ ariṃ maddanipaññāti – bhūripaññā. Bhūri vuccati pathavī . Tāya pathavisamāya vitthatāya vipulāya paññāya samannāgatoti – bhūripaññā. Api ca, paññāya metaṃ adhivacanaṃ. Bhūri medhā pariṇāyikāti – bhūripaññā. Bhūripaññatāya saṃvattantīti – ayaṃ bhūripaññā.
什么是广大慧?「制伏贪」——这是广大慧。「已制伏」——这是广大慧。「制伏嗔」——这是广大慧。「已制伏」——这是广大慧。「制伏痴」——这是广大慧。「已制伏」——这是广大慧。忿……恨……覆……恼……嫉……悭……诳……谄……傲……激情……慢……过慢……醉……放逸……一切烦恼……一切恶行……一切行……乃至一切趣有之业「制伏」——这是广大慧。「已制伏」——这是广大慧。贪是敌。以摧破那敌之慧——这是广大慧。嗔是敌。以摧破那敌之慧——这是广大慧。痴是敌。以摧破那敌之慧——这是广大慧。忿……恨……覆……恼……嫉……悭……诳……谄……傲……激情……慢……过慢……醉……放逸……一切烦恼……一切恶行……一切行……乃至一切趣有之业是敌。以摧破那敌之慧——这是广大慧。「广大」是地的名称。具有如那地一样广大、宽阔、广博之慧——这是广大慧。而且,这是慧的同义语。广大、智慧、引导——这是广大慧。导向广大慧性——这是广大慧。
ti katamaṃ paññābāhullaṃ? Idhekacco paññāgaruko hoti paññācarito paññāsayo paññādhimutto paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanabahulo sampekkhāyanadhammo vibhūtavihārī taccarito taggaruko tabbahulo tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo. Yathā gaṇagaruko vuccati ‘‘gaṇabāhuliko’’ti, cīvaragaruko vuccati ‘‘cīvarabāhuliko’’ti, pattagaruko vuccati ‘‘pattabāhuliko’’ti, senāsanagaruko vuccati ‘‘senāsanabāhuliko’’ti; evamevaṃ idhekacco paññā garuko hoti paññācarito paññāsayo paññādhimutto paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanabahulo sampekkhāyanadhammo vibhūtavihārī taccarito taggaruko tabbahulo tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo. Paññābāhullāya saṃvattantīti – idaṃ paññābāhullaṃ.
什么是慧之多?这里,某人重视慧、以慧为行、以慧为倾向、以慧为胜解、以慧为幢、以慧为标帜、以慧为增上,多简择、多遍简择、多观察、多遍观察,具观察之法,住于明净,以那为行、重视那、多那、倾向于那、趣向于那、向于那、以那为胜解、以那为增上。犹如重视众者被称为「多众者」,重视衣者被称为「多衣者」,重视钵者被称为「多钵者」,重视住所者被称为「多住所者」;同样地,这里,某人重视慧、以慧为行、以慧为倾向、以慧为胜解、以慧为幢、以慧为标帜、以慧为增上,多简择、多遍简择、多观察、多遍观察,具观察之法,住于明净,以那为行、重视那、多那、倾向于那、趣向于那、向于那、以那为胜解、以那为增上。导向慧之多——这是慧之多。
ti katamā sīghapaññā? Sīghaṃ sīghaṃ sīlāni paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ indriyasaṃvaraṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ bhojane mattaññutaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ jāgariyānuyogaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ sīlakkhandhaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ samādhikkhandhaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ paññākkhandhaṃ paripūretīti – sīghapaññā . Sīghaṃ sīghaṃ vimuttikkhandhaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ vimuttiñāṇadassanakkhandhaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ ṭhānāṭṭhānāni paṭivijjhatīti – sīghapaññā. Sīghaṃ sīghaṃ vihārasamāpattiyo paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ ariyasaccāni paṭivijjhatīti – sīghapaññā. Sīghaṃ sīghaṃ satipaṭṭhāne bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ sammappadhāne bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ iddhipāde bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ indriyāni bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ balāni bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ bojjhaṅge bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ ariyamaggaṃ bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ sāmaññaphalāni sacchikarotīti – sīghapaññā. Sīghaṃ sīghaṃ abhiññāyo paṭivijjhatīti – sīghapaññā. Sīghaṃ sīghaṃ paramatthaṃ nibbānaṃ sacchikarotīti – sīghapaññā. Sīghapaññatāya saṃvattantīti – ayaṃ sīghapaññā.
什么是速慧?迅速地、迅速地圆满诸戒——这是速慧。迅速地、迅速地圆满根律仪——这是速慧。迅速地、迅速地圆满食知量——这是速慧。迅速地、迅速地圆满警寤勤修——这是速慧。迅速地、迅速地圆满戒蕴——这是速慧。迅速地、迅速地圆满定蕴——这是速慧。迅速地、迅速地圆满慧蕴——这是速慧。迅速地、迅速地圆满解脱蕴——这是速慧。迅速地、迅速地圆满解脱智见蕴——这是速慧。迅速地、迅速地通达处非处——这是速慧。迅速地、迅速地圆满住与等至——这是速慧。迅速地、迅速地通达圣谛——这是速慧。迅速地、迅速地修习须跋——这是速慧。迅速地、迅速地修习正勤——这是速慧。迅速地、迅速地修习神足——这是速慧。迅速地、迅速地修习诸根——这是速慧。迅速地、迅速地修习诸力——这是速慧。迅速地、迅速地修习觉支——这是速慧。迅速地、迅速地修习圣道——这是速慧。迅速地、迅速地作证沙门果——这是速慧。迅速地、迅速地通达诸神通——这是速慧。迅速地、迅速地作证胜义涅槃——这是速慧。导向速慧性——这是速慧。
ti katamā lahupaññā? Lahuṃ lahuṃ sīlāni paripūretīti – lahupaññā. Lahuṃ lahuṃ indriyasaṃvaraṃ paripūretīti – lahupaññā. Lahuṃ lahuṃ bhojane mattaññutaṃ paripūretīti – lahupaññā. Lahuṃ lahuṃ jāgariyānuyogaṃ paripūretīti – lahupaññā. Lahuṃ lahuṃ sīlakkhandhaṃ …pe… samādhikkhandhaṃ … paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūretīti – lahupaññā. Lahuṃ lahuṃ ṭhānāṭṭhānāni paṭivijjhatīti – lahupaññā. Lahuṃ lahuṃ vihārasamāpattiyo paripūretīti – lahupaññā. Lahuṃ lahuṃ ariyasaccāni paṭivijjhatīti – lahupaññā. Lahuṃ lahuṃ satipaṭṭhāne bhāvetīti – lahupaññā. Lahuṃ lahuṃ sammappadhāne bhāvetīti – lahupaññā. Lahuṃ lahuṃ iddhipāde bhāvetīti – lahupaññā. Lahuṃ lahuṃ indriyāni bhāvetīti – lahupaññā. Lahuṃ lahuṃ balāni bhāvetīti – lahupaññā. Lahuṃ lahuṃ bojjhaṅge bhāvetīti – lahupaññā. Lahuṃ lahuṃ ariyamaggaṃ bhāvetīti – lahupaññā. Lahuṃ lahuṃ sāmaññaphalāni sacchikarotīti – lahupaññā. Lahuṃ lahuṃ abhiññāyo paṭivijjhatīti – lahupaññā. Lahuṃ lahuṃ paramatthaṃ nibbānaṃ sacchikarotīti – lahupaññā. Lahupaññatāya saṃvattantīti – ayaṃ lahupaññā.
什么是敏捷慧?快速地圆满诸戒——这是敏捷慧。快速地圆满根律仪——这是敏捷慧。快速地圆满食知量——这是敏捷慧。快速地圆满勤修觉醒——这是敏捷慧。快速地圆满戒蕴……定蕴……慧蕴……解脱蕴……解脱智见蕴——这是敏捷慧。快速地通达处与非处——这是敏捷慧。快速地圆满住与等至——这是敏捷慧。快速地通达圣谛——这是敏捷慧。快速地修习须跋——这是敏捷慧。快速地修习正勤——这是敏捷慧。快速地修习神足——这是敏捷慧。快速地修习诸根——这是敏捷慧。快速地修习诸力——这是敏捷慧。快速地修习觉支——这是敏捷慧。快速地修习圣道——这是敏捷慧。快速地现证沙门果——这是敏捷慧。快速地通达诸神通——这是敏捷慧。快速地现证最上义涅槃——这是敏捷慧。导向敏捷慧性——这是敏捷慧。
ti katamā hāsapaññā? Idhekacco hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo sīlāni paripūretīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo indriyasaṃvaraṃ paripūretīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo bhojane mattaññutaṃ paripūretīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo jāgariyānuyogaṃ paripūretīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo sīlakkhandhaṃ…pe… samādhikkhandhaṃ… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūretīti…pe… ṭhānāṭṭhānāni paṭivijjhatīti… vihārasamāpattiyo paripūretīti … ariyasaccāni paṭivijjhatīti… satipaṭṭhāne bhāvetīti… sammappadhāne bhāvetīti… iddhipāde bhāvetīti… indriyāni bhāvetīti… balāni bhāvetīti… bojjhaṅge bhāvetīti … ariyamaggaṃ bhāvetīti…pe… sāmaññaphalāni sacchikarotīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo abhiññāyo paṭivijjhatīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo paramatthaṃ nibbānaṃ sacchikarotīti – hāsapaññā. Hāsapaññatāya saṃvattantīti – ayaṃ hāsapaññā.
什么是喜慧?这里,某人多喜、多乐、多满足、多欢喜地圆满诸戒——这是喜慧。多喜、多乐、多满足、多欢喜地圆满根律仪——这是喜慧。多喜、多乐、多满足、多欢喜地圆满食知量——这是喜慧。多喜、多乐、多满足、多欢喜地圆满勤修觉醒——这是喜慧。多喜、多乐、多满足、多欢喜地圆满戒蕴……定蕴……慧蕴……解脱蕴……解脱智见蕴……通达处与非处……圆满住与等至……通达圣谛……修习须跋……修习正勤……修习神足……修习诸根……修习诸力……修习觉支……修习圣道……现证沙门果——这是喜慧。多喜、多乐、多满足、多欢喜地通达诸神通——这是喜慧。多喜、多乐、多满足、多欢喜地现证最上义涅槃——这是喜慧。导向喜慧性——这是喜慧。
§7
ti katamā javanapaññā? Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato khippaṃ javatīti – javanapaññā. Dukkhato khippaṃ javatīti – javanapaññā. Anattato khippaṃ javatīti – javanapaññā. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ aniccato khippaṃ javatīti – javanapaññā. Dukkhato khippaṃ javatīti – javanapaññā. Anattato khippaṃ javatīti – javanapaññā. Cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato khippaṃ javatīti – javanapaññā. Dukkhato khippaṃ javatīti – javanapaññā . Anattato khippaṃ javatīti – javanapaññā.
什么是速行慧?无论任何色,过去、未来、现在,内或外,粗或细,劣或胜,远或近,一切色从无常快速地速行——这是速行慧。从苦快速地速行——这是速行慧。从无我快速地速行——这是速行慧。无论任何受……无论任何想……无论任何行……无论任何识,过去、未来、现在,内或外,粗或细,劣或胜,远或近,一切识从无常快速地速行——这是速行慧。从苦快速地速行——这是速行慧。从无我快速地速行——这是速行慧。眼……老死,过去、未来、现在,从无常快速地速行——这是速行慧。从苦快速地速行——这是速行慧。从无我快速地速行——这是速行慧。
Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena dukkhaṃ bhayaṭṭhena anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti – javanapaññā. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena dukkhaṃ bhayaṭṭhena anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti – javanapaññā.
色,过去、未来、现在,无常以灭尽之义,苦以怖畏之义,无我以无实质之义,如此衡量、审察、分别论、明了后,从色灭涅槃快速地速行——这是速行慧。受……想……行……识……眼……老死,过去、未来、现在,无常以灭尽之义,苦以怖畏之义,无我以无实质之义,如此衡量、审察、分别论、明了后,从老死灭涅槃快速地速行——这是速行慧。
Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti – javanapaññā. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti – javanapaññā. Javanapaññatāya saṃvattantīti – ayaṃ javanapaññā.
色,过去、未来、现在,无常、有为、缘起、灭尽法、衰灭法、离贪法、灭法,如此衡量、审察、分别论、明了后,从色灭涅槃快速地速行——这是速行慧。受……想……行……识……眼……老死,过去、未来、现在,无常、有为、缘起、灭尽法、衰灭法、离贪法、灭法,如此衡量、审察、分别论、明了后,从老死灭涅槃快速地速行——这是速行慧。导向速行慧性——这是速行慧。
ti katamā tikkhapaññā? Khippaṃ kilese chindatīti – tikkhapaññā. Uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Uppannaṃ byāpādavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Uppannaṃ vihiṃsāvitakkaṃ nādhivāseti…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Uppannaṃ rāgaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Uppannaṃ dosaṃ…pe… uppannaṃ mohaṃ … uppannaṃ kodhaṃ… uppannaṃ upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe abhisaṅkhāre…pe… sabbe bhavagāmikamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Ekasmiṃ āsane cattāro ca ariyamaggā cattāri ca sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo adhigatā honti sacchikatā phassitā paññāyāti – tikkhapaññā. Tikkhapaññatāya saṃvattantīti – ayaṃ tikkhapaññā.
什么是锐慧?快速地断除诸烦恼——这是锐慧。对已生起的欲寻不容忍,舍断、驱除、灭除、令其不存在——这是锐慧。对已生起的嗔寻不容忍,舍断、驱除、灭除、令其不存在——这是锐慧。对已生起的害寻不容忍……对已生起、已生起的诸恶不善法不容忍,舍断、驱除、灭除、令其不存在——这是锐慧。对已生起的贪不容忍,舍断、驱除、灭除、令其不存在——这是锐慧。对已生起的嗔……对已生起的痴……对已生起的忿……对已生起的恨……覆……恼……嫉……悭……诳……谄……傲……暴……慢……过慢……憍……放逸……一切烦恼……一切恶行……一切行……一切趣有之业不容忍,舍断、驱除、灭除、令其不存在——这是锐慧。于一座中,四圣道、四沙门果、四无碍解、六神通被证得、被现证、被触及、被以慧了知——这是锐慧。导向锐慧性——这是锐慧。
ti katamā nibbedhikapaññā? Idhekacco sabbasaṅkhāresu ubbegabahulo hoti uttāsabahulo ukkaṇṭhanabahulo aratibahulo anabhiratibahulo. Bahimukho na ramati sabbasaṅkhāresu. Anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāletīti – nibbedhikapaññā. Anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāletīti – nibbedhikapaññā. Anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāletīti – nibbedhikapaññā . Anibbiddhapubbaṃ appadālitapubbaṃ kodhaṃ…pe… upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe abhisaṅkhāre…pe… sabbe bhavagāmikamme nibbijjhati padāletīti – nibbedhikapaññā. Nibbedhikapaññatāya saṃvattantīti – ayaṃ nibbedhikapaññā.
什么是洞察慧?这里,某人于一切诸行多惊惧、多恐怖、多厌离、多不乐、多不喜。向外不乐于一切诸行。洞穿、破碎以前未洞穿、未破碎的贪蕴——这是洞察慧。洞穿、破碎以前未洞穿、未破碎的嗔蕴——这是洞察慧。洞穿、破碎以前未洞穿、未破碎的痴蕴——这是洞察慧。洞穿、破碎以前未洞穿、未破碎的忿……恨……覆……恼……嫉……悭……诳……谄……傲……暴……慢……过慢……憍……放逸……一切烦恼……一切恶行……一切行……一切趣有之业——这是洞察慧。导向洞察慧性——这是洞察慧。
Imā soḷasa paññāyo. Imāhi soḷasahi paññāhi samannāgato puggalo paṭisambhidappatto.
这些是十六种慧。具足这十六种慧的补特伽罗达到无碍解。
2. Puggalavisesaniddeso2. 补特伽罗殊胜分别
§8
Dve puggalā paṭisambhidappattā – eko pubbayogasampanno, eko na pubbayogasampanno. Yo pubbayogasampanno so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.
两位已证得无碍解的补特伽罗——一位具足前行,一位不具足前行。具足前行者以此而更胜、更优、更殊胜。他的智破裂。
Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā – eko bahussuto, eko na bahussuto . Yo bahussuto, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.
两位已证得无碍解的补特伽罗,两位都具足前行——一位多闻,一位不多闻。多闻者以此而更胜、更优、更殊胜。他的智破裂。
Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā – eko desanābahulo, eko na desanābahulo. Yo desanābahulo, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.
两位已证得无碍解的补特伽罗,两位都具足前行,两位都多闻——一位多说法,一位不多说法。多说法者以此而更胜、更优、更殊胜。他的智破裂。
Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā – eko garūpanissito, eko na garūpanissito . Yo garūpanissito, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.
两位已证得无碍解的补特伽罗,两位都具足前行,两位都多闻,两位都多说法——一位依止重者,一位不依止重者。依止重者以此而更胜、更优、更殊胜。他的智破裂。
Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā – eko vihārabahulo, eko na vihārabahulo. Yo vihārabahulo, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.
两位已证得无碍解的补特伽罗,两位都具足前行,两位都多闻,两位都多说法,两位都依止重者——一位多住,一位不多住。多住者以此而更胜、更优、更殊胜。他的智破裂。
Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā, dvepi vihārabahulā – eko paccavekkhaṇābahulo , eko na paccavekkhaṇābahulo. Yo paccavekkhaṇābahulo, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.
两位已证得无碍解的补特伽罗,两位都具足前行,两位都多闻,两位都多说法,两位都依止重者,两位都多住——一位多省察,一位不多省察。多省察者以此而更胜、更优、更殊胜。他的智破裂。
Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā, dvepi vihārabahulā, dvepi paccavekkhaṇābahulā – eko sekhapaṭisambhidappatto, eko asekhapaṭisambhidappatto. Yo asekhapaṭisambhidappatto, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.
两位已证得无碍解的补特伽罗,两位都具足前行,两位都多闻,两位都多说法,两位都依止重者,两位都多住,两位都多省察——一位是有学证得无碍解者,一位是无学证得无碍解者。无学证得无碍解者以此而更胜、更优、更殊胜。他的智破裂。
Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā, dvepi vihārabahulā, dvepi paccavekkhaṇābahulā, dvepi asekhapaṭisambhidappattā – eko sāvakapāramippatto, eko na sāvakapāramippatto. Yo sāvakapāramippatto , so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.
两位已证得无碍解的补特伽罗,两位都具足前行,两位都多闻,两位都多说法,两位都依止重者,两位都多住,两位都多省察,两位都是无学证得无碍解者——一位已达声闻究竟,一位未达声闻究竟。已达声闻究竟者以此而更胜、更优、更殊胜。他的智破裂。
Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā, dvepi vihārabahulā, dvepi paccavekkhaṇābahulā, dvepi asekhapaṭisambhidappattā – eko sāvakapāramippatto, eko paccekasambuddho. Yo paccekasambuddho, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.
两种人证得无碍解:两者都具足前行,两者都多闻,两者都多说法,两者都依止于重,两者都多住,两者都多省察,两者都证得无学无碍解——一者达到声闻的彼岸,一者是辟支佛。那位辟支佛,他超越于此,胜于此,殊胜于此。他的智破裂。
Paccekabuddhañca sadevakañca lokaṃ upādāya tathāgato arahaṃ sammāsambuddho aggo paṭisambhidappatto paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho…pe… yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā, upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavā tattha atirocati, yadidaṃ paññāyāti aggo paṭisambhidappattoti.
包括辟支佛和有天之世间,如来、阿拉汉、正等正觉者是最上的,证得无碍解,善巧于慧的分别论,破裂了智,证得了无碍解,获得四无畏,持十力,人中之牛,人中之狮……乃至……那些刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者,精巧的,善于他论,如毛端分裂者,他们以慧行于诸见,他们一再准备问题后,前往如来处询问隐秘的和覆藏的。那些问题被世尊所说、所解答,已指示了原因,那些被世尊所抛出的问题得以成就。于是世尊在那里超越,即在慧方面,是最上的,证得无碍解。
Mahāpaññākathā niṭṭhitā. · 大慧论完
2. Iddhikathā
2. 分别论
§9
Kā iddhi? Kati iddhiyo? Iddhiyā kati bhūmiyo, kati pādā, kati padāni, kati mūlāni? ti? Ijjhanaṭṭhena iddhi. ti? Dasa iddhiyo. ti? Iddhiyā catasso bhūmiyo, cattāro pādā, aṭṭha padāni, soḷasa mūlāni.
什么是神变?有多少神变?神变有多少地、多少足、多少足迹、多少根?以成就之义为神变。有十种神变。神变有四地、四足、八足迹、十六根。
§10
Katamā Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi.
什么是?决意神变、变化神变、意所成神变、智遍满神变、定遍满神变、圣神变、业异熟所生神变、有福者的神变、明所成神变、在各处正确地以精勤为缘,以成就之义为神变。
Vivekajābhūmi paṭhamaṃ jhānaṃ, pītisukhabhūmi dutiyaṃ jhānaṃ, upekkhāsukhabhūmi tatiyaṃ jhānaṃ, adukkhamasukhābhūmi catutthaṃ jhānaṃ. Iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.
离生地是第一禅那,喜乐地是第二禅那,舍乐地是第三禅那,不苦不乐地是第四禅那。这些是神变的四地,导向获得神变、再获得神变、神变的变化、神变的威力、神变的自在、神变的无畏。
Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Iddhiyā ime cattāro pādā iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.
于此,比库修习具足欲定勤行成就的神足,修习具足心定勤行成就的神足,修习具足精进定勤行成就的神足,修习具足观定勤行成就的神足。这些是神变的四足,导向获得神变、再获得神变、神变的变化、神变的威力、神变的自在、神变的无畏。
Chandaṃ ce bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ. Chando na samādhi, samādhi na chando. Añño chando, añño samādhi. Vīriyaṃ ce bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ. Vīriyaṃ na samādhi, samādhi na vīriyaṃ. Aññaṃ vīriyaṃ, añño samādhi. Cittaṃ ce bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ. Cittaṃ na samādhi, samādhi na cittaṃ. Aññaṃ cittaṃ, añño samādhi. Vīmaṃsaṃ ce bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ. Vīmaṃsā na samādhi, samādhi na vīmaṃsā. Aññā vīmaṃsā, añño samādhi. Iddhiyā imāni aṭṭha padāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.
若比库依欲而获得定,获得心的一境性。欲不是定,定不是欲。欲是一,定是另一。若比库依精进而获得定,获得心的一境性。精进不是定,定不是精进。精进是一,定是另一。若比库依心而获得定,获得心的一境性。心不是定,定不是心。心是一,定是另一。若比库依观而获得定,获得心的一境性。观不是定,定不是观。观是一,定是另一。这些是神变的八足迹,导向获得神变、再获得神变、神变的变化、神变的威力、神变的自在、神变的无畏。
Anonataṃ cittaṃ kosajje na iñjatīti – āneñjaṃ. Anunnataṃ cittaṃ uddhacce na iñjatīti – āneñjaṃ. Anabhinataṃ cittaṃ rāge na iñjatīti – āneñjaṃ. Anapanataṃ cittaṃ byāpāde na iñjatīti – āneñjaṃ. Anissitaṃ cittaṃ diṭṭhiyā na iñjatīti – āneñjaṃ. Appaṭibaddhaṃ cittaṃ chandarāge na iñjatīti – āneñjaṃ. Vippamuttaṃ cittaṃ kāmarāge na iñjatīti – āneñjaṃ . Visaññuttaṃ cittaṃ kilese na iñjatīti – āneñjaṃ. Vimariyādikataṃ cittaṃ kilesamariyāde na iñjatīti – āneñjaṃ. Ekattagataṃ cittaṃ nānattakilesehi na iñjatīti – āneñjaṃ. Saddhāya pariggahitaṃ cittaṃ assaddhiye na iñjatīti – āneñjaṃ. Vīriyena pariggahitaṃ cittaṃ kosajje na iñjatīti – āneñjaṃ. Satiyā pariggahitaṃ cittaṃ pamāde na iñjatīti – āneñjaṃ. Samādhinā pariggahitaṃ cittaṃ uddhacce na iñjatīti – āneñjaṃ. Paññāya pariggahitaṃ cittaṃ avijjāya na iñjatīti – āneñjaṃ. Obhāsagataṃ cittaṃ avijjandhakāre na iñjatīti – āneñjaṃ. Iddhiyā imāni soḷasa mūlāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.
不低垂的心不动摇于懈怠——不动。不高举的心不动摇于掉举——不动。不倾向的心不动摇于贪——不动。不离去的心不动摇于嗔恨——不动。不依止的心不动摇于见——不动。不系缚的心不动摇于欲贪——不动。解脱的心不动摇于欲贪——不动。离系的心不动摇于诸烦恼——不动。超越界限的心不动摇于烦恼界限——不动。达到一境的心不动摇于种种烦恼——不动。以信摄持的心不动摇于不信——不动。以精进摄持的心不动摇于懈怠——不动。以念摄持的心不动摇于放逸——不动。以定摄持的心不动摇于掉举——不动。以慧摄持的心不动摇于无明——不动。达到光明的心不动摇于无明黑暗——不动。以神变,这十六根为了获得神变、为了证得神变、为了显现神变、为了神变威力、为了神变自在、为了神变无畏而导向。
Dasaiddhiniddeso十神通分别
§10
Katamā Idha bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake. Udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ. Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vattetīti.
什么是「此」?此处,比库体验种种神变——成为一个后成为多个,成为多个后成为一个;显现、隐没;穿墙、穿壁、穿山而行无碍,犹如在虚空中。在地中出没,犹如在水中。在水上行走不沉,犹如在地上。在空中以跏趺坐而行,犹如有翼之鸟。以手触摸、抚摸如此大神力、如此大威力的日月。乃至以身自在到达梵天界。
ti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane. Tena vuccati – ‘‘idhā’’ti. ti puthujjanakalyāṇako vā hoti bhikkhu sekho vā arahā vā akuppadhammo. ti nānappakāraṃ iddhividhaṃ paccanubhoti. ti pakatiyā eko bahukaṃ āvajjati, sataṃ vā sahassaṃ vā satasahassaṃ vā āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘bahulo homī’’ti . Bahulo hoti. Yathāyasmā cūḷapanthako ekopi hutvā bahudhā hoti, evamevaṃ so iddhimā cetovasippatto ekopi hutvā bahudhā hoti. ti pakatiyā bahuko ekaṃ āvajjati; āvajjitvā ñāṇena adhiṭṭhāti – ‘‘eko homī’’ti. Eko hoti. Yathāyasmā cūḷapanthako bahudhāpi hutvā eko hoti, evamevaṃ so iddhimā cetovasippatto bahudhāpi hutvā eko hoti.
「此」即:以此见、以此信解、以此意乐、以此取、以此法、以此律、以此法律、以此教说、以此梵行、以此导师教。因此说——「此处」。「此处」即:或是善良的凡夫比库,或是有学,或是阿拉汉、不动法者。「种种神变」即:体验种种神变。「成为一个后成为多个」即:本性为一个,作意为多个,作意为一百或一千或十万。作意后以智决意——「愿我成为多个」。成为多个。如具寿朱喇般塔咖成为一个后成为多个,如是,彼神变者、心自在者成为一个后成为多个。「成为多个后成为一个」即:本性为多个,作意为一个;作意后以智决意——「愿我成为一个」。成为一个。如具寿朱喇般塔咖成为多个后成为一个,如是,彼神变者、心自在者成为多个后成为一个。
§11
nti kenaci anāvaṭaṃ hoti appaṭicchannaṃ vivaṭaṃ pākaṭaṃ. nti kenaci āvaṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjitaṃ. ti pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘ākāso hotū’’ti. Ākāso hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati. Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evamevaṃ so iddhimā cetovasippatto tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse.
「显现」即:不被任何遮蔽、不被覆盖、开显、明显。「隐没」即:被任何遮蔽、被覆盖、隐藏、隐蔽。「穿墙、穿壁、穿山而行无碍,犹如在虚空中」即:本性为虚空遍定的获得者。作意穿墙、穿壁、穿山。作意后以智决意——「愿成为虚空」。成为虚空。穿墙、穿壁、穿山而行无碍。如人们本性为无神变者,在不被遮蔽、不被围绕处无碍而行,如是,彼神变者、心自在者穿墙、穿壁、穿山而行无碍,犹如在虚空中。
ti pakatiyā āpokasiṇasamāpattiyā lābhī hoti. Pathaviṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘udakaṃ hotū’’ti. Udakaṃ hoti. So pathaviyā ummujjanimujjaṃ karoti. Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṃ karonti, evamevaṃ so iddhimā cetovasippatto pathaviyā ummujjanimujjaṃ karoti, seyyathāpi udake.
「在地中出没,犹如在水中」即:本性为水遍定的获得者。作意地。作意后以智决意——「愿成为水」。成为水。在地中出没。如人们本性为无神变者在水中出没,如是,彼神变者、心自在者在地中出没,犹如在水中。
nti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Udakaṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘pathavī hotū’’ti. Pathavī hoti. So abhijjamāne udake gacchati. Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evamevaṃ so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviyaṃ.
「在水上行走不沉,犹如在地上」即:本性为地遍定的获得者。作意水。作意后以智决意——「愿成为地」。成为地。在不破的水上行走。如人们本性为无神变者在不破的地上行走,如是,彼神变者、心自在者在不破的水上行走,犹如在地上。
ti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Ākāsaṃ āvajjati . Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘pathavī hotū’’ti. Pathavī hoti. So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Yathā manussā pakatiyā aniddhimanto pathaviyā caṅkamantipi tiṭṭhantipi nisīdantipi seyyampi kappenti, evamevaṃ so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, seyyathāpi pakkhī sakuṇo.
「在空中以跏趺坐而行,犹如有翼之鸟」即:本性为地遍定的获得者。作意虚空。作意后以智决意——「愿成为地」。成为地。在空中、虚空中行走、站立、坐卧。如人们本性为无神变者在地上行走、站立、坐卧,如是,彼神变者、心自在者在空中、虚空中行走、站立、坐卧,犹如有翼之鸟。
§12
ti idha so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘hatthapāse hotū’’ti. Hatthapāse hoti. So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati. Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṃ hatthapāse āmasanti parāmasanti parimajjanti, evamevaṃ so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati.
「以手触摸、抚摸如此大神力、如此大威力的日月」即:此处,彼神变者、心自在者坐着或躺着作意日月。作意后以智决意——「愿在手边」。在手边。坐着或躺着以手触、触摸、抚摸日月。如人们本性为无神变者触、触摸、抚摸任何在手边的色法,如是,彼神变者、心自在者坐着或躺着以手触、触摸、抚摸日月。
ti sace so iddhimā cetovasippatto brahmalokaṃ gantukāmo hoti, dūrepi santike adhiṭṭhāti – ‘‘santike hotū’’ti. Santike hoti. Santikepi dūre adhiṭṭhāti – ‘‘dūre hotū’’ti. Dūre hoti. Bahukampi thokaṃ adhiṭṭhāti – ‘‘thokaṃ hotū’’ti. Thokaṃ hoti. Thokampi bahukaṃ adhiṭṭhāti – ‘‘bahukaṃ hotū’’ti. Bahukaṃ hoti. Dibbena cakkhunā tassa brahmuno rūpaṃ passati. Dibbāya sotadhātuyā tassa brahmuno saddaṃ suṇāti. Cetopariyañāṇena tassa brahmuno cittaṃ pajānāti. Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṃ gantukāmo hoti, kāyavasena cittaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti. Kāyavasena cittaṃ pariṇāmetvā, kāyavasena cittaṃ adhiṭṭhahitvā, sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṃ gacchati. Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṃ gantukāmo hoti, cittavasena kāyaṃ pariṇāmeti, cittavasena kāyaṃ adhiṭṭhāti. Cittavasena kāyaṃ pariṇāmetvā, cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṃ gacchati. So tassa brahmuno purato rūpiṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati. Sace so iddhimā tiṭṭhati, nimmitopi tattha tiṭṭhati. Sace so iddhimā nisīdati, nimmitopi tattha nisīdati. Sace so iddhimā seyyaṃ kappeti, nimmitopi tattha seyyaṃ kappeti. Sace so iddhimā dhūmāyati, nimmitopi tattha dhūmāyati. Sace so iddhimā pajjalati, nimmitopi tattha pajjalati. Sace so iddhimā dhammaṃ bhāsati, nimmitopi tattha dhammaṃ bhāsati. Sace so iddhimā pañhaṃ pucchati, nimmitopi tattha pañhaṃ pucchati. Sace so iddhimā pañhaṃ puṭṭho visajjeti, nimmitopi tattha pañhaṃ puṭṭho visajjeti. Sace so iddhimā tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati, nimmitopi tattha tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati. Yaññadeva so iddhimā karoti, taṃ tadeva hi so nimmito karotīti – ayaṃ adhiṭṭhānā iddhi.
若彼具神通、心自在者欲前往梵天界,他决意远为近——「愿为近」。即成为近。或决意近为远——「愿为远」。即成为远。或决意多为少——「愿为少」。即成为少。或决意少为多——「愿为多」。即成为多。以天眼见彼梵天之色。以天耳界闻彼梵天之声。以他心智了知彼梵天之心。若彼具神通、心自在者欲以可见之身前往梵天界,他以身之力转变心,以身之力决意心。以身之力转变心后,以身之力决意心后,入于乐想与轻想,以可见之身前往梵天界。若彼具神通、心自在者欲以不可见之身前往梵天界,他以心之力转变身,以心之力决意身。以心之力转变身后,以心之力决意身后,入于乐想与轻想,以不可见之身前往梵天界。他于彼梵天面前化作有色、意所成、一切肢节具足、诸根无缺者。若彼具神通者经行,所化者亦于彼处经行。若彼具神通者站立,所化者亦于彼处站立。若彼具神通者坐,所化者亦于彼处坐。若彼具神通者作卧,所化者亦于彼处作卧。若彼具神通者冒烟,所化者亦于彼处冒烟。若彼具神通者发焰,所化者亦于彼处发焰。若彼具神通者说法,所化者亦于彼处说法。若彼具神通者问问题,所化者亦于彼处问问题。若彼具神通者被问而解答,所化者亦于彼处被问而解答。若彼具神通者与彼梵天共住、交谈、进入论议,所化者亦于彼处与彼梵天共住、交谈、进入论议。凡彼具神通者所作之事,所化者亦作同样之事——此为决意神通。
§13
Katamā Sikhissa bhagavato arahato sammāsambuddhassa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesi. So dissamānenapi kāyena dhammaṃ desesi; adissamānenapi kāyena dhammaṃ desesi; dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānenapi uparimena upaḍḍhakāyena dhammaṃ desesi. Dissamānenapi uparimena upaḍḍhakāyena, adissamānenapi heṭṭhimena upaḍḍhakāyena dhammaṃ desesi. So pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā dasseti, supaṇṇavaṇṇaṃ vā dasseti, yakkhavaṇṇaṃ vā dasseti, indavaṇṇaṃ vā dasseti, devavaṇṇaṃ vā dasseti , brahmavaṇṇaṃ vā dasseti, samuddavaṇṇaṃ vā dasseti, pabbatavaṇṇaṃ vā dasseti, vanavaṇṇaṃ vā dasseti, sīhavaṇṇaṃ vā dasseti, byagghavaṇṇaṃ vā dasseti, dīpivaṇṇaṃ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṃ dassetīti – ayaṃ vikubbanā iddhi.
何为神变神通?西奇世尊、阿拉汉、正等正觉者之名为阿毗浮的声闻弟子,站立于梵天界,以声音使千世界界知晓。他以可见之身说法;亦以不可见之身说法;以可见之下半身、不可见之上半身说法;以可见之上半身、不可见之下半身说法。他舍弃本来之色,或示童子色,或示龙色,或示金翅鸟色,或示亚卡色,或示萨咖色,或示天色,或示梵天色,或示海色,或示山色,或示林色,或示狮子色,或示虎色,或示豹色,或示象,或示马,或示车,或示步兵,或示种种军阵——此为神变神通。
§14
Katamā Idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi puriso muñjamhā īsikaṃ pavāheyya. Tassa evamassa – ‘‘ayaṃ muñjo, ayaṃ īsikā. Añño muñjo, aññā īsikā. Muñjamhā tveva īsikā pavāḷhā’’ti. Seyyathā vā pana puriso asiṃ kosiyā pavāheyya. Tassa evamassa – ‘‘ayaṃ asi, ayaṃ kosi. Añño asi, aññā kosi. Kosiyā tveva asi pavāḷho’’ti. Seyyathā vā pana puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – ‘‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo. Karaṇḍā tveva ahi ubbhato’’ti. Evamevaṃ bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Ayaṃ manomayā iddhi.
何为意所成神通?于此,比库从此身化作另一身,有色、意所成、一切肢节具足、诸根无缺。譬如有人从芦苇抽出芦苇心。他如此想:「这是芦苇,这是芦苇心。芦苇是一,芦苇心是另一。芦苇心确实是从芦苇抽出。」或者譬如有人从鞘抽出剑。他如此想:「这是剑,这是鞘。剑是一,鞘是另一。剑确实是从鞘抽出。」或者譬如有人从篮提起蛇。他如此想:「这是蛇,这是篮。蛇是一,篮是另一。蛇确实是从篮提起。」如是,比库从此身化作另一身,有色、意所成、一切肢节具足、诸根无缺。此为意所成神通。
§15
Katamā Aniccānupassanā niccasaññāya pahānaṭṭho ijjhatīti – ñāṇavipphārā iddhi. Dukkhānupassanā sukhasaññāya… anattānupassanā attasaññāya… nibbidānupassanāya nandiyā… virāgānupassanāya rāgassa… nirodhānupassanāya samudayassa… paṭinissaggānupassanāya ādānassa pahānaṭṭho ijjhatīti – ñāṇavipphārā iddhi. Āyasmato bākulassa ñāṇavipphārā iddhi, āyasmato saṃkiccassa ñāṇavipphārā iddhi, āyasmato bhūtapālassa ñāṇavipphārā iddhi. Ayaṃ ñāṇavipphārā iddhi.
何为智遍满神通?随观无常以舍断常想之目的得成就——智遍满神通。随观苦以舍断乐想……随观无我以舍断我想……随观厌离以舍断欢喜……随观离贪以舍断贪……随观灭以舍断集……随观舍遣以舍断执取之目的得成就——智遍满神通。具寿巴咖喇有智遍满神通,具寿桑奇吒有智遍满神通,具寿部答巴喇有智遍满神通。此为智遍满神通。
§16
Katamā Paṭhamena jhānena nīvaraṇānaṃ pahānaṭṭho ijjhatīti – samādhivipphārā iddhi. Dutiyena jhānena vitakkavicārānaṃ pahānaṭṭho ijjhatīti – samādhivipphārā iddhi. Tatiyena jhānena pītiyā pahānaṭṭho ijjhatīti…pe… catutthena jhānena sukhadukkhānaṃ pahānaṭṭho ijjhatīti…pe… ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya pahānaṭṭho ijjhatīti…pe… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya pahānaṭṭho ijjhatīti…pe… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya pahānaṭṭho ijjhatīti…pe… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti – samādhivipphārā iddhi. Āyasmato sāriputtassa samādhivipphārā iddhi, āyasmato sañjīvassa samādhivipphārā iddhi , āyasmato khāṇukoṇḍaññassa samādhivipphārā iddhi, uttarāya upāsikāya samādhivipphārā iddhi, sāmāvatiyā upāsikāya samādhivipphārā iddhi. Ayaṃ samādhivipphārā iddhi.
何为定遍满神通?以第一禅舍断诸盖之目的得成就——定遍满神通。以第二禅舍断寻伺之目的得成就——定遍满神通。以第三禅舍断喜之目的得成就……以第四禅舍断苦乐之目的得成就……以空无边处定成就舍断色想、有对想、种种想之目的得成就……以识无边处定成就舍断空无边处想之目的得成就……以无所有处定成就舍断识无边处想之目的得成就……以非想非非想处定成就舍断无所有处想之目的得成就——定遍满神通。具寿沙利子有定遍满神通,具寿桑吉瓦有定遍满神通,具寿卡奴衮丹雅有定遍满神通,伍答拉近事女有定遍满神通,沙马瓦底近事女有定遍满神通。此为定遍满神通。
§17
Katamā Idha bhikkhu sace ākaṅkhati – ‘‘paṭikūle appaṭikūlasaññī vihareyya’’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘‘appaṭikūle paṭikūlasaññī vihareyya’’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘‘paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’’ti, upekkhako tattha viharati sato sampajāno.
何为圣神通?于此,比库若希望——「愿我于厌恶之处以不厌恶想而住」,他于彼处以不厌恶想而住。若希望——「愿我于不厌恶之处以厌恶想而住」,他于彼处以厌恶想而住。若希望——「愿我于厌恶与不厌恱之处以不厌恶想而住」,他于彼处以不厌恶想而住。若希望——「愿我于不厌恶与厌恶之处以厌恶想而住」,他于彼处以厌恶想而住。若希望——「愿我于厌恶与不厌恶之处,舍断此二者,以舍、具念、正知而住」,他于彼处以舍、具念、正知而住。
Kathaṃ Aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharati. Evaṃ paṭikūle appaṭikūlasaññī viharati.
如何于厌恶之处以不厌恶想而住?于不可喜之对象以慈遍满,或以界作意。如是于厌恶之处以不厌恶想而住。
Kathaṃ Iṭṭhasmiṃ vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharati. Evaṃ appaṭikūle paṭikūlasaññī viharati.
如何于不厌恶之处以厌恶想而住?于可喜之对象以须跋遍满,或以无常作意。如是于不厌恶之处以厌恶想而住。
Kathaṃ Aniṭṭhasmiñca iṭṭhasmiñca vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharati. Evaṃ paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati .
如何于不可喜与可喜的事物,以慈遍满,或以界作意。如此,于厌逆与不厌逆,他住于不厌逆想。
Kathaṃ Iṭṭhasmiñca aniṭṭhasmiñca vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharati. Evaṃ appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati.
如何于可喜与不可喜的事物,以须跋遍满,或以无常作意。如此,于不厌逆与厌逆,他住于厌逆想。
Kathaṃ Idha bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṃ paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno. Ayaṃ ariyā iddhi.
如何?于此,比库以眼见色后,既不欢喜也不忧愁,住于舍、具念、正知。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意识法后,既不欢喜也不忧愁,住于舍、具念、正知。如此,于厌逆与不厌逆,舍弃两者,住于舍、具念、正知。这是圣神变。
§18
Katamā Sabbesaṃ pakkhīnaṃ, sabbesaṃ devānaṃ, ekaccānaṃ manussānaṃ, ekaccānaṃ vinipātikānaṃ. Ayaṃ kammavipākajā iddhi.
什么是?一切鸟类的,一切天人的,某些人类的,某些堕恶趣者的。这是业果报生神变。
Katamā Rājā cakkavattī vehāsaṃ gacchati saddhiṃ caturaṅginiyā senāya, antamaso assabandhagopurise upādāya. Jotikassa gahapatissa puññavato iddhi, jaṭilassa gahapatissa puññavato iddhi, meṇḍakassa gahapatissa puññavato iddhi, ghositassa gahapatissa puññavato iddhi, pañcannaṃ mahāpuññānaṃ puññavato iddhi. Ayaṃ puññavato iddhi.
什么是?转轮王与四支军队一起行于空中,乃至包括马夫与仆从。具福德的居士乔帝咖的神变,具福德的居士渣帝喇的神变,具福德的居士门荼咖的神变,具福德的居士苟西答的神变,五位大福德者的具福德者的神变。这是具福德者的神变。
Katamā Vijjādharā vijjaṃ parijappetvā vehāsaṃ gacchanti, ākāse antalikkhe hatthimpi dassenti, assampi dassenti, rathampi dassenti, pattimpi dassenti, vividhampi senābyūhaṃ dassenti. Ayaṃ vijjāmayā iddhi.
什么是?持明者诵持明咒后行于空中,在天空虚空中显示象,也显示马,也显示车,也显示步兵,也显示种种军阵。这是明咒所成神变。
Kathaṃ Nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti – tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi. Abyāpādena byāpādassa pahānaṭṭho ijjhatīti – tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi…pe… arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti – tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi. Evaṃ tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi. Imā dasa iddhiyo.
如何?以出离,舍断欲欲之义得成就——于彼彼处,以正确的加行为缘,以成就之义为神变。以无嗔,舍断嗔恨之义得成就——于彼彼处,以正确的加行为缘,以成就之义为神变……以阿拉汉道,舍断一切烦恼之义得成就——于彼彼处,以正确的加行为缘,以成就之义为神变。如此,于彼彼处,以正确的加行为缘,以成就之义为神变。这些是十种神变。
Iddhikathā niṭṭhitā. · 神通论完
3. Abhisamayakathā
3. 现观论
§19
ti . Kena abhisameti? Cittena abhisameti.
以什么现观?以心现观。
Hañci cittena abhisameti, tena hi aññāṇī abhisameti? Na aññāṇī abhisameti. Ñāṇena abhisameti.
如果以心现观,那么是以无智者现观吗?不是无智者现观。以智现观。
Hañci ñāṇena abhisameti, tena hi acittena ca ñāṇena ca acittako abhisameti? Na acittako abhisameti. Cittena ca ñāṇena ca abhisameti.
如果以智现观,那么是以无心及智、无心者现观吗?不是无心者现观。以心及智现观。
Hañci cittena ca ñāṇena ca abhisameti, tena hi kāmāvacaracittena ca ñāṇena ca abhisameti? Na kāmāvacaracittena ca ñāṇena ca abhisameti.
如果以心及智现观,那么是以欲界心及智现观吗?不是以欲界心及智现观。
Tena hi rūpāvacaracittena ca ñāṇena ca abhisameti? Na rūpāvacaracittena ca ñāṇena ca abhisameti.
那么是以色界心及智现观吗?不是以色界心及智现观。
Tena hi arūpāvacaracittena ca ñāṇena ca abhisameti? Na arūpāvacaracittena ca ñāṇena ca abhisameti.
那么是以无色界心及智现观吗?不是以无色界心及智现观。
Tena hi kammassakatacittena ca ñāṇena ca abhisameti? Na kammassakatacittena ca ñāṇena ca abhisameti.
那么是以业有者心及智现观吗?不是以业有者心及智现观。
Tena hi saccānulomikacittena ca ñāṇena ca abhisameti? Na saccānulomikacittena ca ñāṇena ca abhisameti.
那么是以随顺谛心及智现观吗?不是以随顺谛心及智现观。
Tena hi atītacittena ca ñāṇena ca abhisameti? Na atītacittena ca ñāṇena ca abhisameti.
那么,以过去心与智现观吗?不以过去心与智现观。
Tena hi anāgatacittena ca ñāṇena ca abhisameti? Na anāgatacittena ca ñāṇena ca abhisameti.
那么,以未来心与智现观吗?不以未来心与智现观。
Tena hi paccuppannalokiyacittena ca ñāṇena ca abhisameti? Na paccuppannalokiyacittena ca ñāṇena ca abhisameti. Lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti.
那么,以现在世间心与智现观吗?不以现在世间心与智现观。在出世间道刹那,以现在心与智现观。
Kathaṃ lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti? Lokuttaramaggakkhaṇe uppādādhipateyyaṃ cittaṃ ñāṇassa hetu paccayo ca. Taṃsampayuttaṃ nirodhagocaraṃ dassanādhipateyyaṃ ñāṇaṃ cittassa hetu paccayo ca. Taṃsampayuttaṃ ñāṇaṃ nirodhagocaraṃ. Evaṃ lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti.
如何在出世间道刹那以现在心与智现观?在出世间道刹那,生起为主的心是智的因缘。与其相应的、以灭为所缘的、见为主的智是心的因缘。与其相应的智以灭为所缘。如此在出世间道刹那以现在心与智现观。
§20
maggakkhaṇe dassanābhisamayo sammādiṭṭhi, abhiniropanābhisamayo sammāsaṅkappo, pariggahābhisamayo sammāvācā, samuṭṭhānābhisamayo sammākammanto, vodānābhisamayo sammāājīvo, paggahābhisamayo sammāvāyāmo, upaṭṭhānābhisamayo sammāsati, avikkhepābhisamayo sammāsamādhi; upaṭṭhānābhisamayo satisambojjhaṅgo, pavicayābhisamayo dhammavicayasambojjhaṅgo, paggahābhisamayo vīriyasambojjhaṅgo, pharaṇābhisamayo pītisambojjhaṅgo, upasamābhisamayo passaddhisambojjhaṅgo, avikkhepābhisamayo samādhisambojjhaṅgo, paṭisaṅkhānābhisamayo upekkhāsambojjhaṅgo; assaddhiye akampiyābhisamayo saddhābalaṃ, kosajje akampiyābhisamayo vīriyabalaṃ, pamāde akampiyābhisamayo satibalaṃ, uddhacce akampiyābhisamayo samādhibalaṃ, avijjāya akampiyābhisamayo paññābalaṃ; adhimokkhābhisamayo saddhindriyaṃ, paggahābhisamayo vīriyindriyaṃ, upaṭṭhānābhisamayo satindriyaṃ, avikkhepābhisamayo samādhindriyaṃ, dassanābhisamayo paññindriyaṃ. Ādhipateyyaṭṭhena indriyābhisamayo, akampiyaṭṭhena balābhisamayo, niyyānaṭṭhena bojjhaṅgābhisamayo, hetuṭṭhena maggābhisamayo, upaṭṭhānaṭṭhena satipaṭṭhānābhisamayo, padahaṭṭhena sammappadhānābhisamayo , ijjhanaṭṭhena iddhipādābhisamayo, tathaṭṭhena saccābhisamayo, avikkhepaṭṭhena samathābhisamayo, anupassanaṭṭhena vipassanābhisamayo, ekarasaṭṭhena samathavipassanābhisamayo, anativattanaṭṭhena yuganaddhābhisamayo, saṃvaraṭṭhena sīlavisuddhiabhisamayo, avikkhepaṭṭhena visuddhiabhisamayo, dassanaṭṭhena diṭṭhivisuddhiabhisamayo, muttaṭṭhena vimokkhābhisamayo, paṭivedhaṭṭhena vijjābhisamayo, pariccāgaṭṭhena vimuttiabhisamayo, samucchedaṭṭhena khaye ñāṇaṃ abhisamayo. Chando mūlaṭṭhena abhisamayo, manasikāro samuṭṭhānaṭṭhena abhisamayo, phasso samodhānaṭṭhena abhisamayo, vedanā samosaraṇaṭṭhena abhisamayo, samādhi pamukhaṭṭhena abhisamayo , sati ādhipateyyaṭṭhena abhisamayo, paññā tatuttaraṭṭhena abhisamayo, vimutti sāraṭṭhena abhisamayo, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhisamayo.
在道刹那,见现观是正见,确立现观是正思惟,摄受现观是正语,等起现观是正业,净化现观是正命,策励现观是正精进,现起现观是正念,不散乱现观是正定;现起现观是念觉支,简择现观是择法觉支,策励现观是精进觉支,遍满现观是喜觉支,轻安现观是轻安觉支,不散乱现观是定觉支,省察现观是舍觉支;于不信不动摇现观是信力,于懈怠不动摇现观是精进力,于放逸不动摇现观是念力,于掉举不动摇现观是定力,于无明不动摇现观是慧力;胜解现观是信根,策励现观是精进根,现起现观是念根,不散乱现观是定根,见现观是慧根。以增上义是根现观,以不动摇义是力现观,以出离义是觉支现观,以因义是道现观,以现起义是须跋现观,以勤奋义是正勤现观,以成就义是神足现观,以如义是谛现观,以不散乱义是止现观,以随观义是观现观,以一味义是止观现观,以不超越义是双运现观,以防护义是戒清净现观,以不散乱义是心清净现观,以见义是见清净现观,以解脱义是解脱现观,以通达义是明现观,以舍断义是解脱现观,以断除义是尽智现观。欲以根本义是现观,作意以等起义是现观,触以结合义是现观,受以会合义是现观,定以首要义是现观,念以增上义是现观,慧以最上义是现观,解脱以核心义是现观,不死为归趣的涅槃以究竟义是现观。
§21
Kiṃ nu ettakoyeva abhisamayoti? Na hi. Sotāpattimaggakkhaṇe dassanābhisamayo sammādiṭṭhi…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhisamayo.
难道仅此而已是现观吗?不是。在入流道刹那,见现观是正见……不死为归趣的涅槃以究竟义是现观。
Kiṃ nu ettakoyeva abhisamayoti? Na hi. Sotāpattiphalakkhaṇe dassanābhisamayo sammādiṭṭhi…pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ abhisamayo. Chando mūlaṭṭhena abhisamayo…pe… amatogadhaṃ 5 nibbānaṃ pariyosānaṭṭhena abhisamayo.
难道仅此而已是现观吗?不是。在入流果刹那,见现观是正见……以寂止义于不生是智现观。欲以根本义是现观……不死为归趣的涅槃以究竟义是现观。
Kiṃ nu ettakoyeva abhisamayoti?
难道仅此而已是现观吗?
Na hi. Sakadāgāmimaggakkhaṇe…pe… sakadāgāmiphalakkhaṇe… anāgāmimaggakkhaṇe… anāgāmiphalakkhaṇe… arahattamaggakkhaṇe…pe… arahattaphalakkhaṇe dassanābhisamayo sammādiṭṭhi, abhiniropanābhisamayo sammāsaṅkappo…pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ abhisamayo. Chando mūlaṭṭhena abhisamayo…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhisamayo.
不是。在一来道刹那……乃至……在一来果刹那……在不来道刹那……在不来果刹那……在阿拉汉道刹那……乃至……在阿拉汉果刹那,见现观是正见,确立现观是正思惟……乃至……以不生之义,智是现观。欲以根本之义是现观……乃至……涅槃以不死为所趣、以究竟之义是现观。
Yvāyaṃ kilese pajahati, atīte kilese pajahati…pe… anāgate kilese pajahati, paccuppanne kilese pajahati, atīte kilese pajahatīti. Hañci atīte kilese pajahati, tena hi khīṇaṃ khepeti, niruddhaṃ nirodheti, vigataṃ vigameti, atthaṅgataṃ atthaṅgameti, atītaṃ yaṃ na atthi taṃ pajahatīti? Na atīte kilese pajahatīti. Anāgate kilese pajahatīti. Hañci anāgate kilese pajahati, tena hi ajātaṃ pajahati, anibbattaṃ pajahati, anuppannaṃ pajahati, apātubhūtaṃ pajahati, anāgataṃ yaṃ na atthi taṃ pajahatīti? Na anāgate kilese pajahatīti. Paccuppanne kilese pajahatīti. Hañci paccuppanne kilese pajahati, tena hi ratto rāgaṃ pajahati, duṭṭho dosaṃ pajahati, mūḷho mohaṃ pajahati, vinibaddho mānaṃ pajahati, parāmaṭṭho diṭṭhiṃ pajahati ,
凡此断诸烦恼者,是断过去的诸烦恼……乃至……是断未来的诸烦恼,是断现在的诸烦恼,断过去的诸烦恼。若断过去的诸烦恼,那么,他舍断已尽者,灭已灭者,离已离者,灭没已灭没者,断不存在的过去吗?不断过去的诸烦恼。断未来的诸烦恼。若断未来的诸烦恼,那么,他断未生者,断未生起者,断未生起者,断未显现者,断不存在的未来吗?不断未来的诸烦恼。断现在的诸烦恼。若断现在的诸烦恼,那么,染者断贪,嗔者断嗔,痴者断痴,缚者断慢,执取者断见,
Vikkhepagato uddhaccaṃ pajahati, aniṭṭhaṅgato vicikicchaṃ pajahati, thāmagato anusayaṃ pajahati, kaṇhasukkadhammā yuganaddhā samameva vattanti, saṃkilesikā maggabhāvanā hoti?
散乱者断掉举,不决定者断疑,强力者断随眠,黑白诸法双双并行,同时进行,有杂染的道修习吗?
Na hi atīte kilese pajahati, na anāgate kilese pajahati, na paccuppanne kilese pajahatīti. Hañci na atīte kilese pajahati, na anāgate…pe… na paccuppanne kilese pajahati, tena hi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṃ, natthi dhammābhisamayoti? Atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayo. Yathā kathaṃ viya? Seyyathāpi taruṇo rukkho ajātaphalo. Tamenaṃ puriso mūlaṃ chindeyya. Ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evamevaṃ uppādo hetu, uppādo paccayo kilesānaṃ nibbattiyāti. Uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati. Anuppāde cittassa pakkhandattā ye uppādapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṃ hetunirodhā dukkhanirodho. Pavattaṃ hetu, nimittaṃ hetu, āyūhanā hetu. Āyūhanā paccayo kilesānaṃ nibbattiyāti. Āyūhane ādīnavaṃ disvā anāyūhane cittaṃ pakkhandati. Anāyūhane cittassa pakkhandattā, ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṃ hetunirodhā dukkhanirodho. Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayoti.
不是断过去的诸烦恼,不是断未来的诸烦恼,不是断现在的诸烦恼。若不断过去的诸烦恼,不断未来……乃至……不断现在的诸烦恼,那么,没有道修习,没有果作证,没有烦恼断,没有法现观吗?有道修习,有果作证,有烦恼断,有法现观。如何说呢?譬如幼树未生果。若有人切断其根。凡彼树的未生诸果,彼等未生而不生,未生起而不生起,未生起而不生起,未显现而不显现。如是,生是因,生是缘,诸烦恼生起。见生中的过患,心向于不生倾向。因心向于不生倾向,凡以生为缘而应生起的诸烦恼,彼等未生而不生,未生起而不生起,未生起而不生起,未显现而不显现。如是,因因灭而苦灭。转起是因,相是因,造作是因。造作是缘,诸烦恼生起。见造作中的过患,心向于不造作倾向。因心向于不造作倾向,凡以造作为缘而应生起的诸烦恼,彼等未生而不生,未生起而不生起,未生起而不生起,未显现而不显现。如是,因因灭而苦灭。如是,有道修习,有果作证,有烦恼断,有法现观。
Abhisamayakathā niṭṭhitā. · 现观论完
4. Vivekakathā
4. 远离论
§22
Sāvatthinidānaṃ . ‘‘Seyyathāpi , bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti, evamevaṃ, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.
沙瓦提因缘。「诸比库,譬如凡任何需力之业被作,一切彼等依止于地、确立于地,如是彼等需力之业被作。如是,诸比库,比库依止于戒、确立于戒,修习圣八支道,多修圣八支道。
‘‘Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Sammāsaṅkappaṃ…pe… sammāvācaṃ… sammākammantaṃ… sammāājīvaṃ… sammāvāyāmaṃ… sammāsatiṃ… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.
「诸比库,比库如何依止于戒、确立于戒,修习圣八支道,多修圣八支道?诸比库,于此,比库修习依止于远离、依止于离贪、依止于灭、回向于舍的正见。修习正思惟……乃至……正语……正业……正命……正精进……正念……修习依止于远离、依止于离贪、依止于灭、回向于舍的正定。诸比库,比库如是依止于戒、确立于戒,修习圣八支道,多修圣八支道。
§23
‘‘Seyyathāpi, bhikkhave, ye keci bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti; evamevaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu.
「诸比库,譬如凡任何种子类、植物类达到增长、成长、广大,一切彼等依止于地、确立于地,如是彼等种子类、植物类达到增长、成长、广大。如是,诸比库,比库依止于戒、确立于戒,修习圣八支道,多修圣八支道,于诸法中达到增长、成长、广大。
‘‘Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu? Idha , bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Sammāsaṅkappaṃ bhāveti…pe… sammāvācaṃ bhāveti… sammākammantaṃ bhāveti… sammāājīvaṃ bhāveti… sammāvāyāmaṃ bhāveti… sammāsatiṃ bhāveti… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesū’’ti.
「诸比库,比库如何依戒、住立于戒,修习圣八支道、多修习圣八支道,于诸法达到增长、增大、广大?诸比库,于此,比库修习依远离、依离贪、依灭、转向舍遣的正见。修习正思惟……修习正语……修习正业……修习正命……修习正精进……修习正念……修习依远离、依离贪、依灭、转向舍遣的正定。诸比库,比库如此依戒、住立于戒,修习圣八支道、多修习圣八支道,于诸法达到增长、增大、广大。」
1. Maggaṅganiddeso1. 道支分别
§24
Sammādiṭṭhiyā pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā. Sammāsaṅkappassa…pe… sammāvācāya… sammākammantassa… sammāājīvassa… sammāvāyāmassa… sammāsatiyā… sammāsamādhissa pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.
正见有五种远离、五种离贪、五种灭、五种舍遣、十二种所依。正思惟……正语……正业……正命……正精进……正念……正定有五种远离、五种离贪、五种灭、五种舍遣、十二种所依。
Vikkhambhanaviveko, tadaṅgaviveko samucchedaviveko, paṭippassaddhiviveko, nissaraṇaviveko. Vikkhambhanaviveko ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato , tadaṅgaviveko ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedaviveko ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhiviveko ca phalakkhaṇe, nissaraṇaviveko ca nirodho nibbānaṃ. Sammādiṭṭhiyā ime pañca vivekā. Imesu pañcasu vivekesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.
镇伏远离、彼分远离、断除远离、寂止远离、出离远离。镇伏远离是修习初禅那时诸盖的;彼分远离是修习通达部分定时诸见的;断除远离是修习出世间导向灭尽之道时的;寂止远离是在果刹那时的;出离远离是灭、涅槃。正见有此五种远离。在此五种远离中,生起欲,成为信胜解者,其心善安住。
Vikkhambhanavirāgo, tadaṅgavirāgo, samucchedavirāgo, paṭippassaddhivirāgo, nissaraṇavirāgo. Vikkhambhanavirāgo ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgavirāgo ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedavirāgo ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhivirāgo ca phalakkhaṇe, nissaraṇavirāgo ca nirodho nibbānaṃ. Sammādiṭṭhiyā ime pañca virāgā. Imesu pañcasu virāgesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.
镇伏离贪、彼分离贪、断除离贪、寂止离贪、出离离贪。镇伏离贪是修习初禅那时诸盖的;彼分离贪是修习通达部分定时诸见的;断除离贪是修习出世间导向灭尽之道时的;寂止离贪是在果刹那时的;出离离贪是灭、涅槃。正见有此五种离贪。在此五种离贪中,生起欲,成为信胜解者,其心善安住。
Vikkhambhananirodho, tadaṅganirodho, samucchedanirodho, paṭippassaddhinirodho, nissaraṇanirodho. Vikkhambhananirodho ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅganirodho ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedanirodho ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhinirodho ca phalakkhaṇe, nissaraṇanirodho ca amatā dhātu. Sammādiṭṭhiyā ime pañca nirodhā. Imesu pañcasu nirodhesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.
镇伏灭、彼分灭、断除灭、寂止灭、出离灭。镇伏灭是修习初禅那时诸盖的;彼分灭是修习通达部分定时诸见的;断除灭是修习出世间导向灭尽之道时的;寂止灭是在果刹那时的;出离灭是不死界。正见有此五种灭。在此五种灭中,生起欲,成为信胜解者,其心善安住。
Vikkhambhanavossaggo, tadaṅgavossaggo, samucchedavossaggo, paṭippassaddhivossaggo, nissaraṇavossaggo. Vikkhambhanavossaggo ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgavossaggo ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedavossaggo ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhivossaggo ca phalakkhaṇe, nissaraṇavossaggo ca nirodho nibbānaṃ. Sammādiṭṭhiyā ime pañca vossaggā. Imesu pañcasu vossaggesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. Sammādiṭṭhiyā ime pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.
镇伏舍遣、彼分舍遣、断除舍遣、寂止舍遣、出离舍遣。镇伏舍遣是修习初禅那时诸盖的;彼分舍遣是修习通达部分定时诸见的;断除舍遣是修习出世间导向灭尽之道时的;寂止舍遣是在果刹那时的;出离舍遣是灭、涅槃。正见有此五种舍遣。在此五种舍遣中,生起欲,成为信胜解者,其心善安住。正见有此五种远离、五种离贪、五种灭、五种舍遣、十二种所依。
§25
Vikkhambhanaviveko, tadaṅgaviveko, samucchedaviveko, paṭippassaddhiviveko, nissaraṇaviveko. Vikkhambhanaviveko ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgaviveko ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedaviveko ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhiviveko ca phalakkhaṇe nissaraṇaviveko ca nirodho nibbānaṃ. Sammāsamādhissa ime pañca vivekā. Imesu pañcasu vivekesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.
镇伏远离、彼分远离、断除远离、寂止远离、出离远离。镇伏远离是修习初禅那时诸盖的;彼分远离是修习通达部分定时诸见的;断除远离是修习出世间导向灭尽之道时的;寂止远离是在果刹那时的;出离远离是灭、涅槃。正定有此五种远离。在此五种远离中,生起欲,成为信胜解者,其心善安住。
Vikkhambhanavirāgo, tadaṅgavirāgo, samucchedavirāgo , paṭippassaddhivirāgo, nissaraṇavirāgo. Vikkhambhanavirāgo ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgavirāgo ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedavirāgo ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhivirāgo ca phalakkhaṇe, nissaraṇavirāgo ca nirodho nibbānaṃ. Sammāsamādhissa ime pañca virāgā. Imesu pañcasu virāgesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.
镇伏离贪、彼分离贪、断除离贪、寂止离贪、出离离贪。镇伏离贪是修习初禅那时诸盖的;彼分离贪是修习通达部分定时诸见的;断除离贪是修习出世间导向灭尽之道时的;寂止离贪是在果刹那时的;出离离贪是灭、涅槃。正定有此五种离贪。在此五种离贪中,生起欲,成为信胜解者,其心善安住。
Vikkhambhananirodho , tadaṅganirodho, samucchedanirodho, paṭippassaddhinirodho, nissaraṇanirodho. Vikkhambhananirodho ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅganirodho ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedanirodho ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhinirodho ca phalakkhaṇe, nissaraṇanirodho ca amatā dhātu. Sammāsamādhissa ime pañca nirodhā. Imesu pañcasu nirodhesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.
镇伏灭、彼分灭、断灭、止息灭、出离灭。镇伏灭是修习初禅那者的诸盖之灭,彼分灭是修习通达分定者的诸见之灭,断灭是修习导向灭尽的出世间道者之灭,止息灭是在果刹那,出离灭是不死界。这些是正定的五种灭。在这五种灭中,他生起欲,成为信胜解者,其心善确立。
Vikkhambhanavossaggo, tadaṅgavossaggo, samucchedavossaggo, paṭippassaddhivossaggo, nissaraṇavossaggo. Vikkhambhanavossaggo ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgavossaggo ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedavossaggo ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhivossaggo ca phalakkhaṇe, nissaraṇavossaggo ca nirodho nibbānaṃ. Sammāsamādhissa ime pañca vossaggā. Imesu pañcasu vossaggesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. Sammāsamādhissa ime pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.
镇伏舍、彼分舍、断舍、止息舍、出离舍。镇伏舍是修习初禅那者的诸盖之舍,彼分舍是修习通达分定者的诸见之舍,断舍是修习导向灭尽的出世间道者之舍,止息舍是在果刹那,出离舍是灭、涅槃。这些是正定的五种舍。在这五种舍中,他生起欲,成为信胜解者,其心善确立。这些是正定的五种远离、五种离贪、五种灭、五种舍、十二种所依。
§26
‘‘Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti , sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; evamevaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti…pe… satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu…pe… pañca balāni bhāveti, pañca balāni bahulīkaroti…pe… pañca balāni bhāvento pañca balāni bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu…pe… pañcindriyāni bhāveti, pañcindriyāni bahulīkaroti…pe….
「诸比库,譬如凡任何需要力量的工作被做,一切这些都依止于地、确立于地,如此这些需要力量的工作被做;同样地,诸比库,比库依止于戒、确立于戒,修习七觉支,多修习七觉支……修习七觉支、多修习七觉支者,在诸法中达到增长、增大、广大……修习五力,多修习五力……修习五力、多修习五力者,在诸法中达到增长、增大、广大……修习五根,多修习五根……
‘‘Seyyathāpi, bhikkhave, ye keci bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, evamevaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāvento pañcindriyāni bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu.
「诸比库,譬如凡任何种子类、植物类达到增长、增大、广大,一切这些都依止于地、确立于地,如此这些种子类、植物类达到增长、增大、广大;同样地,诸比库,比库依止于戒、确立于戒,修习五根、多修习五根者,在诸法中达到增长、增大、广大。
‘‘Kathañca , bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāvento pañcindriyāni bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Vīriyindriyaṃ bhāveti…pe… satindriyaṃ bhāveti…pe… samādhindriyaṃ bhāveti…pe… paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya…pe… pāpuṇāti dhammesū’’ti.
「诸比库,比库如何依止于戒、确立于戒,修习五根、多修习五根,在诸法中达到增长、增大、广大?诸比库,于此,比库修习信根,依止于远离、依止于离贪、依止于灭、导向于舍。修习精进根……修习念根……修习定根……修习慧根,依止于远离、依止于离贪、依止于灭、导向于舍。诸比库,比库如此依止于戒……在诸法中达到增长、增大、广大。」
2. Indriyaniddeso2. 根分别
§27
Saddhindriyassa pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā. Vīriyindriyassa…pe… satindriyassa… samādhindriyassa… paññindriyassa pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.
信根有五种远离、五种离贪、五种灭、五种舍、十二种所依。精进根……念根……定根……慧根有五种远离、五种离贪、五种灭、五种舍、十二种所依。
Vikkhambhanaviveko, tadaṅgaviveko, samucchedaviveko, paṭippassaddhiviveko, nissaraṇaviveko. Vikkhambhanaviveko ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgaviveko ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedaviveko ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhiviveko ca phalakkhaṇe, nissaraṇaviveko ca nirodho nibbānaṃ. Saddhindriyassa ime pañca vivekā. Imesu pañcasu vivekesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ…pe… saddhindriyassa ime pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.
镇伏远离、彼分远离、断远离、止息远离、出离远离。镇伏远离是修习初禅那者的诸盖之远离,彼分远离是修习通达分定者的诸见之远离,断远离是修习导向灭尽的出世间道者之远离,止息远离是在果刹那,出离远离是灭、涅槃。这些是信根的五种远离。在这五种远离中,他生起欲,成为信胜解者,其心善确立……这些是信根的五种远离、五种离贪、五种灭、五种舍、十二种所依。
Vīriyindriyassa…pe… satindriyassa…pe… samādhindriyassa… paññindriyassa katame pañca vivekā? Vikkhambhanaviveko, tadaṅgaviveko, samucchedaviveko, paṭippassaddhiviveko, nissaraṇaviveko…pe… paññindriyassa ime pañca vivekā, pañca virāgā, pañca nirodhā , pañca vossaggā, dvādasa nissayāti.
精进根……念根……定根……慧根有哪五种远离?镇伏远离、彼分远离、断远离、止息远离、出离远离……这些是慧根的五种远离、五种离贪、五种灭、五种舍、十二种所依。
Vivekakathā niṭṭhitā. · 远离论完
5. Cariyākathā
5. 行相之论
§28
ti , aṭṭha cariyāyo – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyāti.
有八种行相——威仪路行相、处行相、念行相、定行相、智行相、道行相、得行相、世间利益行相。
ti catūsu iriyāpathesu. ti chasu ajjhattikabāhiresu āyatanesu. ti catūsu satipaṭṭhānesu. ti catūsu jhānesu. ti catūsu ariyasaccesu. ti catūsu ariyamaggesu. ti catūsu sāmaññaphalesu. ti tathāgatesu arahantesu sammāsambuddhesu padese paccekabuddhesu padese sāvakesu.
于四种威仪路中。于六种内外处中。于须跋中。于四禅那中。于四圣谛中。于四圣道中。于四沙门果中。于如来、阿拉汉、正等正觉者处,于辟支佛处,于声闻处。
Iriyāpathacariyā ca paṇidhisampannānaṃ. Āyatanacariyā ca indriyesu guttadvārānaṃ. Saticariyā ca appamādavihārīnaṃ. Samādhicariyā ca adhicittamanuyuttānaṃ. Ñāṇacariyā ca buddhisampannānaṃ. Maggacariyā ca sammāpaṭipannānaṃ. Patticariyā ca adhigataphalānaṃ. Lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ padese paccekabuddhānaṃ padese sāvakānaṃ. Imā aṭṭha cariyāyo.
威仪路行相是愿具足者的。处行相是诸根守护门者的。念行相是住于不放逸者的。定行相是勤修增上心者的。智行相是具慧者的。道行相是正行道者的。得行相是证得果者的。世间利益行相是如来、阿拉汉、正等正觉者处的,辟支佛处的,声闻处的。这些是八种行相。
§29
Aparāpi aṭṭha cariyāyo. Adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhāpento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati, evaṃ paṭipannassa kusalā dhammā āyāpentīti āyatanacariyāya carati, evaṃ paṭipanno visesamadhigacchatīti visesacariyāya carati. Imā aṭṭha cariyāyo.
另有八种行相。以信胜解而行,以精进策励而行,以念现起而行,以定作不散乱而行,以慧了知而行,以识而行识行相,如是行道者善法增长,以处行相而行,如是行道者证得殊胜,以殊胜行相而行。这些是八种行相。
Aparāpi aṭṭha cariyāyo. Dassanacariyā ca sammādiṭṭhiyā, abhiniropanacariyā ca sammāsaṅkappassa, pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa. Imā aṭṭha cariyāyoti.
另有八种行相。以正见之见行相,以正思惟之安立行相,以正语之摄受行相,以正业之等起行相,以正命之清净行相,以正精进之策励行相,以正念之现起行相,以正定之不散乱行相。这些是八种行相。
Cariyākathā niṭṭhitā. · 行论完
6. Pāṭihāriyakathā
6. 神变之论
§30
‘‘Tīṇimāni , bhikkhave , pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ.
「诸比库,有这三种神变。哪三种?神通神变、教诫神变、教诫神变。
Idha, bhikkhave, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti , bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Idaṃ vuccati, bhikkhave, iddhipāṭihāriyaṃ.
诸比库,于此,某人体验种种神变——成为一个后成为多个,成为多个后成为一个;显现、隐没……乃至以身自在行至梵天界。诸比库,这称为神变神变。
, Idha, bhikkhave, ekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, bhikkhave, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, bhikkhave, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, bhikkhave, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amukaṃ nāma vitakkaṃ vitakkayissatī’ti . So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idaṃ vuccati, bhikkhave, ādesanāpāṭihāriyaṃ.
诸比库,于此,某人以相记说——「你的心是这样,你的心是那样,你的心是如此」。即使他多次记说,那确实如此,并非其他。诸比库,然而于此,某人并非以相记说,而是听闻人或非人或天人的声音后记说——「你的心是这样,你的心是那样,你的心是如此」。即使他多次记说,那确实如此,并非其他。诸比库,然而于此,某人并非以相记说,也非听闻人或非人或天人的声音后记说,而是听闻寻求、伺察者的寻扩散声后记说——「你的心是这样,你的心是那样,你的心是如此」。即使他多次记说,那确实如此,并非其他。诸比库,然而于此,某人并非以相记说,也非听闻人或非人或天人的声音后记说,也非听闻寻求、伺察者的寻扩散声后记说,而是以心遍知已证入无寻无伺定者的心后了知——「依此尊者的意行如此倾向,紧接此心之后将寻求名为某某的寻」。即使他多次记说,那确实如此,并非其他。诸比库,这称为教诫神变。
Idha, bhikkhave, ekacco evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha. Evaṃ manasi karotha, mā evaṃ manasi karittha. Idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, bhikkhave, anusāsanīpāṭihāriyaṃ. Imāni kho, bhikkhave, tīṇi pāṭihāriyāni’’.
诸比库,于此,某人如此教诫——「你们应如此寻求,不应那样寻求。你们应如此作意,不应那样作意。你们应舍断此,应证入此而住」。诸比库,这称为教诫神变。诸比库,这些是三种神变。
§31
Nekkhammaṃ ijjhatīti – iddhi. Kāmacchandaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena nekkhammena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana nekkhammaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ , evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.
出离成就——是神变。排除欲欲——是神变。凡具备那出离者,他们一切都是心清净、意不混浊——是教诫神变。「然而那出离应如此亲近、如此修习、如此多作,如此应现起随顺于彼的念」——是教诫神变。
Abyāpādo ijjhatīti – iddhi. Byāpādaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena abyāpādena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘So kho pana abyāpādo evaṃ āsevitabbo, evaṃ bhāvetabbo, evaṃ bahulīkātabbo, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.
无嗔成就——是神变。排除嗔恨——是神变。凡具备那无嗔者,他们一切都是心清净、意不混浊——是教诫神变。「然而那无嗔应如此亲近、如此修习、如此多作,如此应现起随顺于彼的念」——是教诫神变。
Ālokasaññā ijjhatīti – iddhi. Thinamiddhaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tāya ālokasaññāya samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Sā kho pana ālokasaññā evaṃ āsevitabbā, evaṃ bhāvetabbā, evaṃ bahulīkātabbā, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.
光明想成就——是神变。排除昏沉睡眠——是神变。凡具备那光明想者,他们一切都是心清净、意不混浊——是教诫神变。「然而那光明想应如此亲近、如此修习、如此多作,如此应现起随顺于彼的念」——是教诫神变。
Avikkhepo ijjhatīti – iddhi. Uddhaccaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena avikkhepena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘So kho pana avikkhepo evaṃ āsevitabbo, evaṃ bhāvetabbo, evaṃ bahulīkātabbo, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.
不散乱成就——是神变。排除掉举——是神变。凡具备那不散乱者,他们一切都是心清净、意不混浊——是教诫神变。「然而那不散乱应如此亲近、如此修习、如此多作,如此应现起随顺于彼的念」——是教诫神变。
Dhammavavatthānaṃ ijjhatīti – iddhi. Vicikicchaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena dhammavavatthānena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana dhammavavatthānaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ, evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā, sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.
法的确定成就——是神变。排除疑——是神变。凡具备那法的确定者,他们一切都是心清净、意不混浊——是教诫神变。「然而那法的确定应如此亲近、如此修习、如此多作,如此应现起随顺于彼的念」——是教诫神变。
Ñāṇaṃ ijjhatīti – iddhi. Avijjaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena ñāṇena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana ñāṇaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ, evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.
智成就——这是神变。排除无明——这是神变。凡具足那智者,他们全都是心清净、意无浊——这是教诫神变。「那智应如此亲近、如此修习、如此多作,如此应现起随顺于彼之念」——这是教诫神变。
Pāmojjaṃ ijjhatīti – iddhi. Aratiṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena pāmojjena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana pāmojjaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ , evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ…pe….
喜悦成就——这是神变。排除不乐——这是神变。凡具足那喜悦者,他们全都是心清净、意无浊——这是教诫神变。「那喜悦应如此亲近、如此修习、如此多作,如此应现起随顺于彼之念」——这是教诫神变……(中略)……
Paṭhamaṃ jhānaṃ ijjhatīti – iddhi. Nīvaraṇe paṭiharatīti – pāṭihāriyaṃ. Ye tena paṭhamena jhānena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana paṭhamaṃ jhānaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ, evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ…pe….
初禅那成就——这是神变。排除诸盖——这是神变。凡具足那初禅那者,他们全都是心清净、意无浊——这是教诫神变。「那初禅那应如此亲近、如此修习、如此多作,如此应现起随顺于彼之念」——这是教诫神变……(中略)……
Arahattamaggo ijjhatīti – iddhi. Sabbakilese paṭiharatīti – pāṭihāriyaṃ. Ye tena arahattamaggena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘So kho pana arahattamaggo evaṃ āsevitabbo, evaṃ bhāvetabbo, evaṃ bahulīkātabbo, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.
阿拉汉道成就——这是神变。排除一切烦恼——这是神变。凡具足那阿拉汉道者,他们全都是心清净、意无浊——这是教诫神变。「那阿拉汉道应如此亲近、如此修习、如此多作,如此应现起随顺于彼之念」——这是教诫神变。
§32
Nekkhammaṃ ijjhatīti – iddhi. Kāmacchandaṃ paṭiharatīti – pāṭihāriyaṃ. Yā ca iddhi yañca pāṭihāriyaṃ, idaṃ vuccati iddhipāṭihāriyaṃ. Abyāpādo ijjhatīti – iddhi. Byāpādaṃ paṭiharatīti – pāṭihāriyaṃ. Yā ca iddhi yañca pāṭihāriyaṃ, idaṃ vuccati iddhipāṭihāriyaṃ. Ālokasaññā ijjhatīti – iddhi. Thinamiddhaṃ paṭiharatīti – pāṭihāriyaṃ…pe… arahattamaggo ijjhatīti – iddhi. Sabbakilese paṭiharatīti – pāṭihāriyaṃ. Yā ca iddhi yañca pāṭihāriyaṃ, idaṃ vuccati iddhipāṭihāriyanti .
出离成就——这是神变。排除欲欲——这是神变。凡是神变与凡是神变,这称为神变神变。无嗔成就——这是神变。排除嗔恨——这是神变。凡是神变与凡是神变,这称为神变神变。光明想成就——这是神变。排除昏沉睡眠——这是神变……(中略)……阿拉汉道成就——这是神变。排除一切烦恼——这是神变。凡是神变与凡是神变,这称为神变神变。
Pāṭihāriyakathā niṭṭhitā. · 神变论完
7. Samasīsakathā
7. 同首论
§33
Sabbadhammānaṃ sammāsamucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ.
于一切法的正断与灭的不现起性,慧是同首义之智。
nti pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā. ti nekkhammena kāmacchandaṃ sammā samucchindati, abyāpādena byāpādaṃ sammā samucchindati, ālokasaññāya thinamiddhaṃ sammā samucchindati, avikkhepena uddhaccaṃ sammā samucchindati, dhammavavatthānena vicikicchaṃ sammā samucchindati, ñāṇena avijjaṃ sammā samucchindati, pāmojjena aratiṃ sammā samucchindati, paṭhamena jhānena nīvaraṇe sammā samucchindati…pe… arahattamaggena sabbakilese sammā samucchindati.
即五蕴、十二处、十八界、善法、不善法、无记法、欲界法、色界法、无色界法、不包摄法。即以出离正断欲欲,以无嗔正断嗔恨,以光明想正断昏沉睡眠,以不散乱正断掉举,以法决定正断疑,以智正断无明,以喜悦正断不乐,以初禅那正断诸盖……(中略)……以阿拉汉道正断一切烦恼。
ti nekkhammena kāmacchandaṃ nirodheti, abyāpādena byāpādaṃ nirodheti, ālokasaññāya thinamiddhaṃ nirodheti, avikkhepena uddhaccaṃ nirodheti, dhammavavatthānena vicikicchaṃ nirodheti, ñāṇena avijjaṃ nirodheti, pāmojjena aratiṃ nirodheti, paṭhamena jhānena nīvaraṇe nirodheti…pe… arahattamaggena sabbakilese nirodheti.
以出离灭除欲欲,以无嗔灭除嗔恨,以光明想灭除昏沉睡眠,以不散乱灭除掉举,以法的确定灭除疑,以智灭除无明,以喜悦灭除不乐,以第一禅那灭除诸盖……(中略)……以阿拉汉道灭除一切烦恼。
ti nekkhammaṃ paṭiladdhassa kāmacchando na upaṭṭhāti, abyāpādaṃ paṭiladdhassa byāpādo na upaṭṭhāti, ālokasaññaṃ paṭiladdhassa thinamiddhaṃ na upaṭṭhāti, avikkhepaṃ paṭiladdhassa uddhaccaṃ na upaṭṭhāti, dhammavavatthānaṃ paṭiladdhassa vicikicchā na upaṭṭhāti, ñāṇaṃ paṭiladdhassa avijjā na upaṭṭhāti, pāmojjaṃ paṭiladdhassa arati na upaṭṭhāti, paṭhamaṃ jhānaṃ paṭiladdhassa nīvaraṇā na upaṭṭhanti…pe… arahattamaggaṃ paṭiladdhassa sabbakilesā na upaṭṭhanti.
已获得出离者,欲欲不现起;已获得无嗔者,嗔恨不现起;已获得光明想者,昏沉睡眠不现起;已获得不散乱者,掉举不现起;已获得法的确定者,疑不现起;已获得智者,无明不现起;已获得喜悦者,不乐不现起;已获得第一禅那者,诸盖不现起……(中略)……已获得阿拉汉道者,一切烦恼不现起。
nti kāmacchandassa pahīnattā nekkhammaṃ samaṃ, byāpādassa pahīnattā abyāpādo samaṃ, thinamiddhassa pahīnattā ālokasaññā samaṃ, uddhaccassa pahīnattā avikkhepo samaṃ, vicikicchāya pahīnattā dhammavavatthānaṃ samaṃ, avijjāya pahīnattā ñāṇaṃ samaṃ, aratiyā pahīnattā pāmojjaṃ samaṃ, nīvaraṇānaṃ pahīnattā paṭhamaṃ jhānaṃ samaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo samaṃ.
因欲欲已断故,出离是寂止;因嗔恨已断故,无嗔是寂止;因昏沉睡眠已断故,光明想是寂止;因掉举已断故,不散乱是寂止;因疑已断故,法的确定是寂止;因无明已断故,智是寂止;因不乐已断故,喜悦是寂止;因诸盖已断故,第一禅那是寂止……(中略)……因一切烦恼已断故,阿拉汉道是寂止。
nti terasa sīsāni – palibodhasīsañca taṇhā, vinibandhanasīsañca māno , parāmāsasīsañca diṭṭhi, vikkhepasīsañca uddhaccaṃ, saṃkilesasīsañca avijjā, adhimokkhasīsañca saddhā, paggahasīsañca vīriyaṃ, upaṭṭhānasīsañca sati, avikkhepasīsañca samādhi, dassanasīsañca paññā, pavattasīsañca jīvitindriyaṃ, gocarasīsañca vimokkho, saṅkhārasīsañca nirodhoti.
十三种首要:障碍之首要是渴爱,束缚之首要是慢,执取之首要是见,散乱之首要是掉举,杂染之首要是无明,胜解之首要是信,策励之首要是精进,现起之首要是念,不散乱之首要是定,见之首要是慧,流转之首要是命根,行境之首要是解脱,诸行之首要是灭。
Samasīsakathā niṭṭhitā. · 等首论完
8. Satipaṭṭhānakathā
8. 须跋之论
§34
Sāvatthinidānaṃ . ‘‘Cattārome , bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā’’ti.
沙瓦提因缘。「诸比库,有此等须跋。哪四种?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧。于诸受……(中略)……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,此等是须跋。」
§35
[Ka] kathaṃ Idhekacco pathavīkāyaṃ aniccato anupassati, no niccato; dukkhato anupassati, no sukhato; anattato anupassati, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti, paṭinissajjati, no ādiyati . Aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi kāyaṃ anupassati. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānā’’.
如何?于此,某人随观地身为无常,非常;随观为苦,非乐;随观为无我,非我;厌离,不欢喜;离染,不染着;灭除,不集起;舍遣,不执取。随观无常者舍断常想,随观苦者舍断乐想,随观无我者舍断我想,厌离者舍断欢喜,离染者舍断贪,灭除者舍断集起,舍遣者舍断执取。以此等七种行相随观身。身是现起,非念。念是现起亦是念。以彼念、以彼智随观彼身。因此说:「于身随观身须跋」。
ti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā.
有四种修习:于此,以不超越已生诸法之义为修习,以诸根同一味之义为修习,以策发彼随顺精进之义为修习,以习行之义为修习。
Idhekacco āpokāyaṃ…pe… tejokāyaṃ… vāyokāyaṃ… kesakāyaṃ… lomakāyaṃ… chavikāyaṃ… cammakāyaṃ… maṃsakāyaṃ… rudhirakāyaṃ… nhārukāyaṃ … aṭṭhikāyaṃ… aṭṭhimiñjakāyaṃ aniccato anupassati, no niccato; dukkhato anupassati, no sukhato ; anattato anupassati, no attato; nibbindati, no nandati; virajjati, no rajjati, nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati . Imehi sattahi ākārehi kāyaṃ anupassati. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānā’’.
此处,某人随观水界身……(中略)……火界身……风界身……发身……毛身……皮身……革身……肉身……血身……筋身……骨身……骨髓身为无常,不为常;随观为苦,不为乐;随观为无我,不为我;厌离,不欢喜;离染,不染着;令灭,不令集;舍遣,不执取。随观无常者舍断常想,随观苦者舍断乐想,随观无我者舍断我想,厌离者舍断欢喜,离染者舍断贪,令灭者舍断集,舍遣者舍断执取。以此七行相随观身。身是近住,不是念。念是近住且是念。以彼念、以彼智随观彼身。因此说——「于身随观身须跋」。
ti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Evaṃ kāye kāyānupassī viharati.
有四种修习——于此,以已生诸法不超越之义为修习,以诸根同一味之义为修习,以运送彼随顺精进之义为修习,以习行之义为修习。如是于身随观身而住。
[Kha] kathaṃ Idhekacco sukhaṃ vedanaṃ aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi vedanaṃ anupassati. Vedanā upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānā’’.
【二】如何?此处,某人随观乐受为无常,不为常……(中略)……舍遣,不执取。随观无常者舍断常想……(中略)……舍遣者舍断执取。以此七行相随观受。受是近住,不是念。念是近住且是念。以彼念、以彼智随观彼受。因此说——「于诸受随观受须跋」。
ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā…pe… idhekacco dukkhaṃ vedanaṃ…pe… adukkhamasukhaṃ vedanaṃ… sāmisaṃ sukhaṃ vedanaṃ… nirāmisaṃ sukhaṃ vedanaṃ… sāmisaṃ dukkhaṃ vedanaṃ… nirāmisaṃ dukkhaṃ vedanaṃ… sāmisaṃ adukkhamasukhaṃ vedanaṃ… nirāmisaṃ adukkhamasukhaṃ vedanaṃ… cakkhusamphassajaṃ vedanaṃ… sotasamphassajaṃ vedanaṃ… ghānasamphassajaṃ vedanaṃ… jivhāsamphassajaṃ vedanaṃ… kāyasamphassajaṃ vedanaṃ… manosamphassajaṃ vedanaṃ aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi vedanaṃ anupassati. Vedanā upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānā’’.
有四种修习……(中略)……以习行之义为修习……(中略)……此处,某人[随观]苦受……(中略)……不苦不乐受……有食乐受……无食乐受……有食苦受……无食苦受……有食不苦不乐受……无食不苦不乐受……眼触所生受……耳触所生受……鼻触所生受……舌触所生受……身触所生受……意触所生受为无常,不为常……(中略)……舍遣,不执取。随观无常者舍断常想……(中略)……舍遣者舍断执取。以此七行相随观受。受是近住,不是念。念是近住且是念。以彼念、以彼智随观彼受。因此说——「于诸受随观受须跋」。
ti catasso bhāvanā…pe… evaṃ vedanāsu vedanānupassī viharati.
有四种修习……(中略)……如是于诸受随观受而住。
[Ga] kathaṃ Idhekacco sarāgaṃ cittaṃ aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati . Imehi sattahi ākārehi cittaṃ anupassati. Cittaṃ upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānā’’.
【三】如何?此处,某人随观有贪心为无常,不为常……(中略)……舍遣,不执取。随观无常者舍断常想……(中略)……舍遣者舍断执取。以此七行相随观心。心是近住,不是念。念是近住且是念。以彼念、以彼智随观彼心。因此说——「于心随观心须跋」。
ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā.
有四种修习……(中略)……以习行之义为修习。
Idhekacco vītarāgaṃ cittaṃ…pe… sadosaṃ cittaṃ… vītadosaṃ cittaṃ… samohaṃ cittaṃ… vītamohaṃ cittaṃ… saṃkhittaṃ cittaṃ… vikkhittaṃ cittaṃ… mahaggataṃ cittaṃ… amahaggataṃ cittaṃ… sauttaraṃ cittaṃ… anuttaraṃ cittaṃ… samāhitaṃ cittaṃ… asamāhitaṃ cittaṃ… vimuttaṃ cittaṃ… avimuttaṃ cittaṃ… cakkhuviññāṇaṃ… sotaviññāṇaṃ… ghānaviññāṇaṃ… jivhāviññāṇaṃ… kāyaviññāṇaṃ… manoviññāṇaṃ aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi cittaṃ anupassati. Cittaṃ upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānā’’.
此处,某人[随观]离贪心……(中略)……有嗔心……离嗔心……有痴心……离痴心……收缩心……散乱心……广大心……不广大心……有上心……无上心……得定心……不得定心……解脱心……未解脱心……眼识……耳识……鼻识……舌识……身识……意识为无常,不为常……(中略)……舍遣,不执取。[随观无常者]舍断常想……(中略)……舍遣者舍断执取。以此七行相随观心。心是近住,不是念。念是近住且是念。以彼念、以彼智随观彼心。因此说——「于心随观心须跋」。
ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Evaṃ citte cittānupassī viharati.
这是四种修习……乃至……以习行之义为修习。如此,他住于在心随观心。
[Gha] kathaṃ Idhekacco ṭhapetvā kāyaṃ ṭhapetvā vedanaṃ ṭhapetvā cittaṃ tadavasese dhamme aniccato anupassati, no niccato; dukkhato anupassati, no sukhato; anattato anupassati, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi te dhamme anupassati. Dhammā upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānā’’.
【丁】如何?于此,某人舍弃身、舍弃受、舍弃心,对其余诸法从无常随观,不从常;从苦随观,不从乐;从无我随观,不从我;厌离,不欢喜;离染,不染着;使灭,不使集;舍遣,不执取。从无常随观者舍断常想,从苦随观者舍断乐想,从无我随观者舍断我想,厌离者舍断欢喜,离染者舍断贪,使灭者舍断集,舍遣者舍断执取。以此七行相随观彼诸法。诸法是现起处,不是念。念既是现起处也是念。以彼念、以彼智随观彼诸法。因此说——「法须跋是在诸法随观法」。
ti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Evaṃ dhammesu dhammānupassī viharatīti.
这是四种修习——于此,以已生诸法不超越之义为修习,以诸根同一味之义为修习,以策励彼随行精进之义为修习,以习行之义为修习。如此,他住于在诸法随观法。
Satipaṭṭhānakathā niṭṭhitā. · 念处论完
9. Vipassanākathā
9. 观论
§36
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。于此,世尊呼唤诸比库:「诸比库!」「尊者!」彼诸比库回答世尊。世尊如此说:
‘‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – netaṃ ṭhānaṃ vijjati; anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti – netaṃ ṭhānaṃ vijjati; sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – netaṃ ṭhānaṃ vijjati.
「诸比库!比库从常随观任何行而具足随顺忍——此处须跋;不具足随顺忍而入正性决定——此处须跋;不入正性决定而现证入流果、或一来果、或不来果、或阿拉汉性——此处须跋。
‘‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – ṭhānametaṃ vijjati; anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatīti – ṭhānametaṃ vijjati, sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – ṭhānametaṃ vijjati.
「诸比库!比库从无常随观一切行而具足随顺忍——此处可能;具足随顺忍而入正性决定——此处可能;入正性决定而现证入流果、或一来果、或不来果、或阿拉汉性——此处可能。
‘‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – netaṃ ṭhānaṃ vijjati; anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti – netaṃ ṭhānaṃ vijjati; sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – netaṃ ṭhānaṃ vijjati .
「诸比库!比库从乐随观任何行而具足随顺忍——此处须跋;不具足随顺忍而入正性决定——此处须跋;不入正性决定而现证入流果、或一来果、或不来果、或阿拉汉性——此处须跋。
‘‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – ṭhānametaṃ vijjati; anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatīti – ṭhānametaṃ vijjati; sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – ṭhānametaṃ vijjati.
「诸比库,那位随观一切行为苦的比库将具足随顺忍——此处是可能的;具足随顺忍者将进入正性决定——此处是可能的;正在进入正性决定者将现证入流果、或一来果、或不来果、或阿拉汉——此处是可能的。
‘‘So vata, bhikkhave, bhikkhu kañci dhammaṃ attato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – netaṃ ṭhānaṃ vijjati; anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti – netaṃ ṭhānaṃ vijjati; sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – netaṃ ṭhānaṃ vijjati.
「诸比库,那位随观任何法为我的比库将具足随顺忍——此处是须跋的;不具足随顺忍者将进入正性决定——此处是须跋的;未进入正性决定者将现证入流果、或一来果、或不来果、或阿拉汉——此处是须跋的。
‘‘So vata, bhikkhave, bhikkhu sabbadhamme anattato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – ṭhānametaṃ vijjati; anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatīti – ṭhānametaṃ vijjati; sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – ṭhānametaṃ vijjati.
「诸比库,那位随观一切法为无我的比库将具足随顺忍——此处是可能的;具足随顺忍者将进入正性决定——此处是可能的;正在进入正性决定者将现证入流果、或一来果、或不来果、或阿拉汉——此处是可能的。
‘‘So vata, bhikkhave, bhikkhu nibbānaṃ dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – netaṃ ṭhānaṃ vijjati; anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti – netaṃ ṭhānaṃ vijjati; sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – netaṃ ṭhānaṃ vijjati.
「诸比库,那位随观涅槃为苦的比库将具足随顺忍——此处是须跋的;不具足随顺忍者将进入正性决定——此处是须跋的;未进入正性决定者将现证入流果、或一来果、或不来果、或阿拉汉——此处是须跋的。
‘‘So vata, bhikkhave, bhikkhu nibbānaṃ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – ṭhānametaṃ vijjati; anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatīti – ṭhānametaṃ vijjati; sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – ṭhānametaṃ vijjati’’.
「诸比库,那位随观涅槃为乐的比库将具足随顺忍——此处是可能的;具足随顺忍者将进入正性决定——此处是可能的;正在进入正性决定者将现证入流果、或一来果、或不来果、或阿拉汉——此处是可能的。」
§37
Katihākārehi anulomikaṃ khantiṃ paṭilabhati, katihākārehi sammattaniyāmaṃ okkamati? Cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, cattārīsāya ākārehi sammattaniyāmaṃ okkamati.
以多少行相获得随顺忍,以多少行相进入正性决定?以四十行相获得随顺忍,以四十行相进入正性决定。
Katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamahi cattārīsāya ākārehi sammattaniyāmaṃ okkamati? Pañcakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto addhuvato atāṇato aleṇato asaraṇato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātidhammato jarādhammato byādhidhammato maraṇadhammato sokadhammato paridevadhammato upāyāsadhammato saṃkilesikadhammato.
以哪四十行相获得随顺忍,以哪四十行相进入正性决定?五蕴为无常、为苦、为病、为痈、为刺、为痛、为疾、为他、为坏、为难、为祸、为怖、为灾、为动、为坏、为不恒、为无护、为无依、为无归、为空、为虚、为空虚、为无我、为患、为变易法、为无实、为苦根、为杀者、为灭尽、为有漏、为有为、为魔食、为生法、为老法、为病法、为死法、为愁法、为悲法、为恼法、为杂染法。
§38
Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe dukkhato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho sukhaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe rogato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho ārogyaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe gaṇḍato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho agaṇḍaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe sallato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho visallaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.
见五蕴为无常者获得随顺忍。见五蕴之灭为常、为涅槃者进入正性决定。见五蕴为苦者获得随顺忍。见五蕴之灭为乐、为涅槃者进入正性决定。见五蕴为病者获得随顺忍。见五蕴之灭为无病、为涅槃者进入正性决定。见五蕴为痈者获得随顺忍。见五蕴之灭为无痈、为涅槃者进入正性决定。见五蕴为刺者获得随顺忍。见五蕴之灭为无刺、为涅槃者进入正性决定。
Pañcakkhandhe aghato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anagho nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe ābādhato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anābādho nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe parato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho aparappaccayaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe palokato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho apalokadhammo nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe ītito passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anītikaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.
见五蕴为灾患者,获得随顺忍。见五蕴之灭为无灾患之涅槃者,进入正性决定。见五蕴为疾病者,获得随顺忍。见五蕴之灭为无疾病之涅槃者,进入正性决定。见五蕴为他者,获得随顺忍。见五蕴之灭为不依他缘之涅槃者,进入正性决定。见五蕴为破坏者,获得随顺忍。见五蕴之灭为不破坏法之涅槃者,进入正性决定。见五蕴为灾祸者,获得随顺忍。见五蕴之灭为无灾祸之涅槃者,进入正性决定。
Pañcakkhandhe upaddavato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anupaddavaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe bhayato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho abhayaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe upasaggato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anupasaggaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe calato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho acalaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe pabhaṅguto passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho apabhaṅgu nibbānanti passanto sammattaniyāmaṃ okkamati.
见五蕴为祸患者,获得随顺忍。见五蕴之灭为无祸患之涅槃者,进入正性决定。见五蕴为怖畏者,获得随顺忍。见五蕴之灭为无畏之涅槃者,进入正性决定。见五蕴为障碍者,获得随顺忍。见五蕴之灭为无障碍之涅槃者,进入正性决定。见五蕴为动摇者,获得随顺忍。见五蕴之灭为不动之涅槃者,进入正性决定。见五蕴为崩坏者,获得随顺忍。见五蕴之灭为不崩坏之涅槃者,进入正性决定。
Pañcakkhandhe addhuvato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho dhuvaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe atāṇato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho tāṇaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe aleṇato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho leṇaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe asaraṇato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho saraṇaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe rittato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho arittaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.
见五蕴为不坚固者,获得随顺忍。见五蕴之灭为坚固之涅槃者,进入正性决定。见五蕴为无护所者,获得随顺忍。见五蕴之灭为护所之涅槃者,进入正性决定。见五蕴为无庇护者,获得随顺忍。见五蕴之灭为庇护之涅槃者,进入正性决定。见五蕴为无归依者,获得随顺忍。见五蕴之灭为归依之涅槃者,进入正性决定。见五蕴为空虚者,获得随顺忍。见五蕴之灭为不空虚之涅槃者,进入正性决定。
Pañcakkhandhe tucchato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho atucchaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe suññato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho paramasuññaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe anattato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho paramatthaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe ādīnavato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anādīnavaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe vipariṇāmadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho avipariṇāmadhammaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.
见五蕴为虚伪者,获得随顺忍。见五蕴之灭为不虚伪之涅槃者,进入正性决定。见五蕴为空者,获得随顺忍。见五蕴之灭为最上空之涅槃者,进入正性决定。见五蕴为无我者,获得随顺忍。见五蕴之灭为最上义之涅槃者,进入正性决定。见五蕴为过患者,获得随顺忍。见五蕴之灭为无过患之涅槃者,进入正性决定。见五蕴为变易法者,获得随顺忍。见五蕴之灭为不变易法之涅槃者,进入正性决定。
Pañcakkhandhe asārakato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho sāraṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe aghamūlato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anaghamūlaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe vadhakato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho avadhakaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe vibhavato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho avibhavaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe sāsavato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anāsavaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.
见五蕴为无实质者,获得随顺忍。见五蕴之灭为实质之涅槃者,进入正性决定。见五蕴为灾患之根者,获得随顺忍。见五蕴之灭为无灾患根之涅槃者,进入正性决定。见五蕴为杀害者,获得随顺忍。见五蕴之灭为不杀害之涅槃者,进入正性决定。见五蕴为衰灭者,获得随顺忍。见五蕴之灭为不衰灭之涅槃者,进入正性决定。见五蕴为有漏者,获得随顺忍。见五蕴之灭为无漏之涅槃者,进入正性决定。
Pañcakkhandhe saṅkhatato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho asaṅkhataṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe mārāmisato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho nirāmisaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe jātidhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho ajātaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe jarādhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho ajaraṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe byādhidhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho abyādhi nibbānanti passanto sammattaniyāmaṃ okkamati.
见五蕴为有为者,获得随顺忍。见五蕴之灭为无为之涅槃者,进入正性决定。见五蕴为魔食者,获得随顺忍。见五蕴之灭为离食之涅槃者,进入正性决定。见五蕴为生法者,获得随顺忍。见五蕴之灭为不生之涅槃者,进入正性决定。见五蕴为老法者,获得随顺忍。见五蕴之灭为不老之涅槃者,进入正性决定。见五蕴为病法者,获得随顺忍。见五蕴之灭为无病之涅槃者,进入正性决定。
Pañcakkhandhe maraṇadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho amataṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe sokadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho asokaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe paridevadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho aparidevaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe upāyāsadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anupāyāsaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe saṃkilesikadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho asaṃkiliṭṭhaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.
见五蕴为死法者,获得随顺忍。见五蕴之灭为不死之涅槃者,进入正性决定。见五蕴为愁法者,获得随顺忍。见五蕴之灭为无愁之涅槃者,进入正性决定。见五蕴为悲法者,获得随顺忍。见五蕴之灭为无悲之涅槃者,进入正性决定。见五蕴为恼法者,获得随顺忍。见五蕴之灭为无恼之涅槃者,进入正性决定。见五蕴为杂染法者,获得随顺忍。见五蕴之灭为不杂染之涅槃者,进入正性决定。
§39
Aniccatoti, aniccānupassanā. Dukkhatoti, dukkhānupassanā. Rogatoti , dukkhānupassanā. Gaṇḍatoti, dukkhānupassanā. Sallatoti, dukkhānupassanā. Aghatoti, dukkhānupassanā. Ābādhatoti, dukkhānupassanā. Paratoti, anattānupassanā. Palokatoti, aniccānupassanā. Ītitoti, dukkhānupassanā.
「无常」者,是无常随观。「苦」者,是苦随观。「病」者,是苦随观。「痈」者,是苦随观。「箭」者,是苦随观。「灾患」者,是苦随观。「疾病」者,是苦随观。「他」者,是无我随观。「破坏」者,是无常随观。「灾祸」者,是苦随观。
Upaddavatoti, dukkhānupassanā. Bhayatoti, dukkhānupassanā . Upasaggatoti, dukkhānupassanā. Calatoti, aniccānupassanā. Pabhaṅgutoti, aniccānupassanā. Addhuvatoti, aniccānupassanā. Atāṇatoti, dukkhānupassanā. Aleṇatoti, dukkhānupassanā. Asaraṇatoti, dukkhānupassanā. Rittatoti, anattānupassanā.
「压迫」者,苦随观。「怖畏」者,苦随观。「灾患」者,苦随观。「动摇」者,无常随观。「破坏」者,无常随观。「不坚固」者,无常随观。「无庇护」者,苦随观。「无依靠」者,苦随观。「无归依」者,苦随观。「空虚」者,无我随观。
Tucchatoti, anattānupassanā. Suññatoti, anattānupassanā. Anattatoti , anattānupassanā. Ādīnavatoti, dukkhānupassanā. Vipariṇāmadhammatoti, aniccānupassanā. Asārakatoti, anattānupassanā. Aghamūlatoti , dukkhānupassanā. Vadhakatoti, dukkhānupassanā. Vibhavatoti, aniccānupassanā. Sāsavatoti, dukkhānupassanā.
「虚伪」者,无我随观。「空」者,无我随观。「无我」者,无我随观。「过患」者,苦随观。「变易法」者,无常随观。「无实」者,无我随观。「祸根」者,苦随观。「杀戮者」者,苦随观。「灭尽」者,无常随观。「有漏」者,苦随观。
Saṅkhatatoti, aniccānupassanā. Mārāmisatoti, dukkhānupassanā. Jātidhammatoti, dukkhānupassanā. Jarādhammatoti, dukkhānupassanā. Byādhidhammatoti, dukkhānupassanā. Maraṇadhammatoti, aniccānupassanā. Sokadhammatoti, dukkhānupassanā. Paridevadhammatoti, dukkhānupassanā. Upāyāsadhammatoti, dukkhānupassanā. Saṃkilesikadhammatoti, dukkhānupassanā.
「有为」者,无常随观。「魔饵」者,苦随观。「生法」者,苦随观。「老法」者,苦随观。「病法」者,苦随观。「死法」者,无常随观。「愁法」者,苦随观。「悲法」者,苦随观。「恼法」者,苦随观。「杂染法」者,苦随观。
Imehi cattālīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati. Imehi cattālīsāya ākārehi sammattaniyāmaṃ okkamati.
以此四十行相获得随顺忍。以此四十行相进入正性决定。
Imehi cattālīsāya ākārehi anulomikaṃ khantiṃ paṭilabhantassa, imehi cattālīsāya ākārehi sammattaniyāmaṃ okkamantassa kati aniccānupassanā, kati dukkhānupassanā, kati anattānupassanā?
以此四十行相获得随顺忍者,以此四十行相进入正性决定者,有多少无常随观,有多少苦随观,有多少无我随观?
Pañcavīsati anattānupassanā, paññāsa aniccānupassanā;
二十五无我随观,五十无常随观;
Sataṃ pañcavīsati ceva, yāni dukkhe pavuccareti.
一百二十五,被称为苦随观。
Vipassanākathā niṭṭhitā. · 观论完
10. Mātikākathā
10. 三十二相说
§40
Nicchāto , mokkho vimokkho, vijjāvimutti, adhisīlaṃ, adhicittaṃ, adhipaññā, passaddhi, ñāṇaṃ, dassanaṃ visuddhi nekkhammaṃ, nissaraṇaṃ paviveko, vossaggo, cariyā, jhānavimokkho, bhāvanā, adhiṭṭhānaṃ, jīvitaṃ.
出离、解脱、解脱、明解脱、增上戒、增上心、增上慧、轻安、智、见、清净、出离、出离、远离、舍弃、行、禅那解脱、修习、决意、生活。
§41
ti nekkhammena kāmacchandato nicchāto, abyāpādena byāpādato nicchāto…pe… paṭhamena jhānena nīvaraṇehi nicchāto…pe… arahattamaggena sabbakilesehi nicchāto.
以出离从欲欲出离,以无嗔从嗔恨出离……以初禅那从诸盖出离……以阿拉汉道从一切烦恼出离。
ti nekkhammena kāmacchandato muccatīti – mokkho vimokkho. Abyāpādena byāpādato muccatīti – mokkho vimokkho…pe… paṭhamena jhānena nīvaraṇehi muccatīti – mokkho vimokkho…pe… arahattamaggena sabbakilesehi muccatīti – mokkho vimokkho.
以出离从欲欲解脱——解脱、解脱。以无嗔从嗔恨解脱——解脱、解脱……以初禅那从诸盖解脱——解脱、解脱……以阿拉汉道从一切烦恼解脱——解脱、解脱。
ti nekkhammaṃ vijjatīti vijjā, kāmacchandato muccatīti vimutti. Vijjanto muccati, muccanto vijjatīti – vijjāvimutti. Abyāpādo vijjatīti vijjā, byāpādato vimuccatīti vimutti. Vijjanto muccati, muccanto vijjatīti – vijjāvimutti…pe… arahattamaggo vijjatīti vijjā, sabbakilesehi muccatīti vimutti. Vijjanto muccati, muccanto vijjatīti – vijjāvimutti.
出离被了知为明,从欲欲解脱为解脱。了知而解脱,解脱而了知——明解脱。无嗔被了知为明,从嗔恨解脱为解脱。了知而解脱,解脱而了知——明解脱……阿拉汉道被了知为明,从一切烦恼解脱为解脱。了知而解脱,解脱而了知——明解脱。
ti nekkhammena kāmacchandaṃ, saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā . Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. Abyāpādena byāpādaṃ saṃvaraṭṭhena sīlavisuddhi…pe… arahattamaggena sabbakilese saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi. Dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā.
以出离欲欲,以防护义为戒清净,以不散乱义为心清净,以见义为见清净。于此防护义,此为增上戒学。于此不散乱义,此为增上心学。于此见义,此为增上慧学。以无嗔嗔恨,以防护义为戒清净……以阿拉汉道一切烦恼,以防护义为戒清净,以不散乱义为心清净,以见义为见清净。于此防护义,此为增上戒学。于此不散乱义,此为增上心学。于此见义,此为增上慧学。
ti nekkhammena kāmacchandaṃ paṭippassambheti, abyāpādena byāpādaṃ paṭippassambheti…pe… arahattamaggena sabbakilese paṭippassambheti.
以出离使欲欲轻安,以无嗔使嗔恨轻安……以阿拉汉道使一切烦恼轻安。
nti kāmacchandassa pahīnattā nekkhammaṃ ñātaṭṭhena ñāṇaṃ ; byāpādassa pahīnattā abyāpādo ñātaṭṭhena ñāṇaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo ñātaṭṭhena ñāṇaṃ.
因欲欲已断故,出离以了知义为智;因嗔恨已断故,无嗔以了知义为智……因一切烦恼已断故,阿拉汉道以了知义为智。
nti kāmacchandassa pahīnattā nekkhammaṃ diṭṭhattā dassanaṃ. Byāpādassa pahīnattā abyāpādo diṭṭhattā dassanaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo diṭṭhattā dassanaṃ.
因欲欲已断故,出离以见故为见。因嗔恨已断故,无嗔以见故为见……因一切烦恼已断故,阿拉汉道以见故为见。
ti kāmacchandaṃ pajahanto nekkhammena visujjhati. Byāpādaṃ pajahanto abyāpādena visujjhati…pe… sabbakilese pajahanto arahattamaggena visujjhati.
舍断欲欲者以出离而清净。舍断嗔恨者以无嗔而清净……(中略)……舍断一切烦恼者以阿拉汉道而清净。
nti kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhammaṃ. Rūpānametaṃ nissaraṇaṃ, yadidaṃ āruppaṃ. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nekkhammaṃ. Byāpādassa abyāpādo nekkhammaṃ. Thinamiddhassa ālokasaññā nekkhammaṃ…pe… sabbakilesānaṃ arahattamaggo nekkhammaṃ.
诸欲的出离,即是出离。诸色的出离,即是无色。凡任何已生的、有为的、缘起的,其灭即是出离。嗔恨的出离是无嗔。昏沉睡眠的出离是光明想……(中略)……一切烦恼的出离是阿拉汉道。
nti kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhammaṃ. Rūpānametaṃ nissaraṇaṃ, yadidaṃ āruppaṃ. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. Kāmacchandassa nekkhammaṃ nissaraṇaṃ. Byāpādassa abyāpādo nissaraṇaṃ…pe… sabbakilesānaṃ arahattamaggo nissaraṇaṃ.
诸欲的出离,即是出离。诸色的出离,即是无色。凡任何已生的、有为的、缘起的,其灭即是出离。欲欲的出离是出离。嗔恨的出离是无嗔……(中略)……一切烦恼的出离是阿拉汉道。
ti kāmacchandassa nekkhammaṃ paviveko …pe… sabbakilesānaṃ arahattamaggo paviveko .
欲欲的远离是出离……(中略)……一切烦恼的远离是阿拉汉道。
ti nekkhammena kāmacchandaṃ vossajjatīti – vossaggo. Abyāpādena byāpādaṃ vossajjatīti – vossaggo…pe… arahattamaggena sabbakilese vossajjatīti – vossaggo.
以出离舍断欲欲,这是舍。以无嗔舍断嗔恨,这是舍……(中略)……以阿拉汉道舍断一切烦恼,这是舍。
ti kāmacchandaṃ pajahanto nekkhammena carati. Byāpādaṃ pajahanto abyāpādena carati…pe… sabbakilese pajahanto arahattamaggena carati.
舍断欲欲者以出离而行。舍断嗔恨者以无嗔而行……(中略)……舍断一切烦恼者以阿拉汉道而行。
ti nekkhammaṃ jhāyatīti – jhānaṃ. Kāmacchandaṃ jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti dhammā. Jhāpentīti kilese. Jhāte ca jhāpe ca jānātīti – jhānajhāyī . Abyāpādo jhāyatīti jhānaṃ. Byāpādaṃ jhāpetīti – jhānaṃ…pe… ālokasaññā jhāyatīti – jhānaṃ. Thinamiddhaṃ jhāpetīti – jhānaṃ…pe… arahattamaggo jhāyatīti – jhānaṃ. Sabbakilese jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpentīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānajhāyī.
禅修出离,这是禅那。烧尽欲欲,这是禅那。禅修者得解脱,这是禅那解脱。烧尽者得解脱,这是禅那解脱。禅修的是诸法。烧尽的是诸烦恼。了知所禅修的与所烧尽的,这是禅那禅修者。禅修无嗔,这是禅那。烧尽嗔恨,这是禅那……(中略)……禅修光明想,这是禅那。烧尽昏沉睡眠,这是禅那……(中略)……禅修阿拉汉道,这是禅那。烧尽一切烦恼,这是禅那。禅修者得解脱,这是禅那解脱。烧尽者得解脱,这是禅那解脱。禅修的是诸法。烧尽的是诸烦恼。了知所禅修的与所烧尽的,这是禅那禅修者。
§42
nti kāmacchandaṃ pajahanto nekkhammaṃ bhāvetīti – bhāvanāsampanno. Nekkhammavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānasampanno. Svāyaṃ evaṃ bhāvanāsampanno adhiṭṭhānasampanno samaṃ jīvati, no visamaṃ; sammā jīvati, no micchā; visuddhaṃ jīvati, no kiliṭṭhanti – ājīvasampanno. Svāyaṃ evaṃ bhāvanāsampanno adhiṭṭhānasampanno ājīvasampanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto. Taṃ kissa hetu? Tathā hi so bhāvanāsampanno adhiṭṭhānasampanno ājīvasampanno.
舍断欲欲者修习出离,这是修习圆满。依出离而确立心,这是确立圆满。如此修习圆满、确立圆满者,平等地生活,不不平等;正直地生活,不邪曲;清储食净屋生活,不染污,这是活命圆满。如此修习圆满、确立圆满、活命圆满者,无论前往何种众会——或刹帝利众会、或婆罗门众会、或居士众会、或沙门众会——他自信地前往,无所畏惧。那是什么原因?因为他是修习圆满、确立圆满、活命圆满者。
Byāpādaṃ pajahanto abyāpādaṃ bhāvetīti – bhāvanāsampanno…pe… thinamiddhaṃ pajahanto ālokasaññaṃ bhāvetīti – bhāvanāsampanno…pe… uddhaccaṃ pajahanto avikkhepaṃ bhāvetīti – bhāvanāsampanno…pe… vicikicchaṃ pajahanto dhammavavatthānaṃ bhāvetīti – bhāvanāsampanno…pe… avijjaṃ pajahanto vijjaṃ bhāvetīti – bhāvanāsampanno…pe… aratiṃ pajahanto pāmojjaṃ bhāvetīti – bhāvanāsampanno…pe… nīvaraṇe pajahanto paṭhamaṃ jhānaṃ bhāvetīti – bhāvanāsampanno…pe… sabbakilese pajahanto arahattamaggaṃ bhāvetīti – bhāvanāsampanno. Arahattamaggavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānasampanno. Svāyaṃ evaṃ bhāvanāsampanno adhiṭṭhānasampanno samaṃ jīvati, no visamaṃ; sammā jīvati, no micchā; visuddhaṃ jīvati, no kiliṭṭhanti – ājīvasampanno. Svāyaṃ evaṃ bhāvanāsampanno adhiṭṭhānasampanno ājīvasampanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto. Taṃ kissa hetu? Tathā hi so bhāvanāsampanno adhiṭṭhānasampanno ājīvasampannoti.
「舍断嗔恨而修习无嗔」——修习圆满……「舍断昏沉睡眠而修习光明想」——修习圆满……「舍断掉举而修习不散乱」——修习圆满……「舍断疑而修习法决定」——修习圆满……「舍断无明而修习明」——修习圆满……「舍断不乐而修习喜悦」——修习圆满……「舍断诸盖而修习初禅那」——修习圆满……「舍断一切烦恼而修习阿拉汉道」——修习圆满。「以阿拉汉道确立心」——确立圆满。如此这位修习圆满、确立圆满者平等地生活,不不平等;正确地生活,不错误;清储食净屋生活,不染污——活命圆满。如此这位修习圆满、确立圆满、活命圆满者,无论前往何种众会——或刹帝利众会、或婆罗门众会、或居士众会、或沙门众会——他无畏地前往,不怯懦。那是什么原因?因为他是修习圆满、确立圆满、活命圆满者。
Mātikākathā niṭṭhitā. · 论母论完
Paññāvaggo tatiyo. · 慧品第三
Tassuddānaṃ –
其摄颂——
Paññā iddhi abhisamayo, viveko cariyapañcamo;
慧、神通、现观,离、行为第五;
Pāṭihāri samasīsi, satipaṭṭhānā vipassanā;
神变、平等心,须跋、观;
Tatiye paññāvaggamhi, mātikāya ca te dasāti.
在第三慧品中,三十二相有此十。
Mahāvaggo yuganaddho, paññāvaggo ca nāmato;
大品双连,慧品以名称;
Tayova vaggā imamhi , paṭisambhidāpakaraṇe.
仅此三品,在此无碍解论中。
Anantanayamaggesu, gambhīro sāgarūpamo;
在无边道法中,甚深如大海;
Nabhañca tārakākiṇṇaṃ, thūlo jātassaro yathā;
犹如星宿遍满的虚空，如同生起的粗大声音；
Kathikānaṃ visālāya, yogīnaṃ ñāṇajotananti.
对于诸论者的广大，对于诸瑜伽者的智光明。
Paṭisambhidāmaggapāḷi niṭṭhitā. · 无碍解道部完