4. Paṭiniddesavāro4. 解说品

567 段 · CSCD 巴利原典

1. Desanāhāravibhaṅgo1. 教说线分别

§5

Tattha katamo desanāhāro? ‘‘Assādādīnavatā’’ti gāthā ayaṃ desanāhāro. Kiṃ desayati? Assādaṃ ādīnavaṃ nissaraṇaṃ phalaṃ upāyaṃ āṇattiṃ. Dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmīti.

于此,什么是说示食?「味患出离等九」这个偈颂是说示食。说示什么?味、患、出离、果、方便、教诫。「诸比库,我将为你们说法,初善、中善、后善,有义、有文,我将显示完全圆满、遍净的梵行。」

Tattha katamo assādo?

于此,什么是味?

‘‘Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhati;

「对欲求欲者,若他的这个成就;确实心喜悦,凡夫得到所欲求的。」

Addhā pītimano hoti, laddhā macco yadicchatī’’ti.

「对欲求欲者,若他的这个成就;确实心喜悦,凡夫得到所欲求的。」

Ayaṃ assādo.

这是味。

Tattha katamo ādīnavo?

于此,什么是患?

‘‘Tassa ce kāmayānassa, chandajātassa jantuno;

「对他欲求者,已生欲的有情;那些欲衰退时,如箭所中而痛苦。」

Te kāmā parihāyanti, sallaviddhova ruppatī’’ti.

「对他欲求者,已生欲的有情;那些欲衰退时,如箭所中而痛苦。」

Ayaṃ ādīnavo.

这是过患。

Tattha katamaṃ nissaraṇaṃ?

于此,什么是出离?

‘‘Yo kāme parivajjeti, sappasseva padā siro;

「凡舍弃诸欲者,如头避蛇;

Somaṃ visattikaṃ loke, sato samativattatī’’ti.

具念者超越世间此执着。」

Idaṃ nissaraṇaṃ.

这是出离。

Tattha katamo assādo?

于此,什么是味?

‘‘Khettaṃ vatthuṃ hiraññaṃ vā, gavāssaṃ dāsaporisaṃ;

「田地、宅地、黄金,牛马、奴仆、仆人;

Thiyo bandhū puthū kāme, yo naro anugijjhatī’’ti.

妻子、亲戚、众多诸欲,凡人贪求。」

Ayaṃ assādo.

这是味。

Tattha katamo ādīnavo?

在那里,什么是患?

‘‘Abalā naṃ balīyanti, maddante naṃ parissayā;

「无力者被强力者所胜,诸危难压迫他;

Tato naṃ dukkhamanveti, nāvaṃ bhinnamivodaka’’nti.

然后苦随逐他,如水入破船。」

Ayaṃ ādīnavo.

这是患。

Tattha katamaṃ nissaraṇaṃ?

在那里,什么是出离?

‘‘Tasmā jantu sadā sato, kāmāni parivajjaye;

「因此有情应常具念,应避离诸欲;

Te pahāya tare oghaṃ, nāvaṃ sitvāva pāragū’’ti.

舍断它们后渡过瀑流,如舀空船后到彼岸者。」

Idaṃ nissaraṇaṃ.

这是出离。

Tattha katamaṃ phalaṃ?

于此，什么是果？

‘‘Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;

「法确实保护行法者，如同雨季时的大伞；

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī’’ti.

这是善行于法的利益，行法者不去恶趣。」

Idaṃ phalaṃ.

这是果。

Tattha katamo upāyo?

于此，什么是方法？

‘‘Sabbe saṅkhārā aniccā’’ti…pe…

「一切行无常」……（中略）……

‘‘Sabbe saṅkhārā dukkhā’’ti…pe…

「一切行是苦」……（中略）……

‘‘Sabbe dhammā anattā’’ti, yadā paññāya passati;

「『一切法无我』,当以慧见此时;

Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti.

则厌离于苦,此为清净之道。」

Ayaṃ upāyo.

这是方法。

Tattha katamā āṇatti?

于此,什么是教诫?

‘‘Cakkhumā visamānīva, vijjamāne parakkame;

「如有眼者避不平地,当有精进时;

Paṇḍito jīvalokasmiṃ, pāpāni parivajjaye’’ti.

智者于生命世间,应避诸恶。」

Ayaṃ āṇatti.

这是教诫。

‘‘‘Suññato lokaṃ avekkhassu,

「『应以空观世间,

Mogharājā’ti āṇatti, ‘sadā sato’ti upāyo;

「摩伽罗阇」是称呼,「常具念」是方法;

‘Attānudiṭṭhiṃ ūhacca , evaṃ maccutaro siyā’’’.

「舍断我见,如此应成超越死者」。

Idaṃ phalaṃ.

这是果。

§6

Tattha bhagavā ugghaṭitaññussa puggalassa nissaraṇaṃ desayati, vipañcitaññussa puggalassa ādīnavañca nissaraṇañca desayati, neyyassa puggalassa assādañca ādīnavañca nissaraṇañca desayati.

在此,世尊对利慧者说出离,对广演知者说过患与出离,对所引导者说味、过患与出离。

Tattha catasso paṭipadā, cattāro puggalā. Taṇhācarito mando satindriyena dukkhāya paṭipadāya dandhābhiññāya niyyāti satipaṭṭhānehi nissayehi. Taṇhācarito udatto samādhindriyena dukkhāya paṭipadāya khippābhiññāya niyyāti jhānehi nissayehi. Diṭṭhicarito mando vīriyindriyena sukhāya paṭipadāya dandhābhiññāya niyyāti sammappadhānehi nissayehi. Diṭṭhicarito udatto paññindriyena sukhāya paṭipadāya khippābhiññāya niyyāti saccehi nissayehi.

在此有四道、四种人。渴爱行性钝根者以念根通过苦行道、迟通智而出离,依须跋为依止。渴爱行性利根者以定根通过苦行道、速通智而出离,依禅那为依止。见行性钝根者以精进根通过乐行道、迟通智而出离,依正勤为依止。见行性利根者以慧根通过乐行道、速通智而出离,依诸谛为依止。

Ubho taṇhācaritā samathapubbaṅgamāya vipassanā niyyanti rāgavirāgāya cetovimuttiyā. Ubho diṭṭhicaritā vipassanāpubbaṅgame samathena niyyanti avijjāvirāgāya paññāvimuttiyā.

两种渴爱行性者以止为先导的观出离,趣向贪离贪、心解脱。两种见行性者以观为先导的止出离,趣向无明离贪、慧解脱。

Tattha ye samathapubbaṅgamāhi paṭipadāhi niyyanti, te nandiyāvaṭṭena nayena hātabbā, ye vipassanāpubbaṅgamāhi paṭipadāhi niyyanti, te sīhavikkīḷitena nayena hātabbā.

在此,凡以止为先导的诸道出离者,应以欢喜轮转的方法引导;凡以观为先导的诸道出离者,应以狮子游戏的方法引导。

§7

Svāyaṃ hāro kattha sambhavati, yassa satthā vā dhammaṃ desayati aññataro vā garuṭṭhānīyo sabrahmacārī, so taṃ dhammaṃ sutvā saddhaṃ paṭilabhati. Tattha yā vīmaṃsā ussāhanā tulanā upaparikkhā, ayaṃ sutamayī paññā. Tathā sutena nissayena yā vīmaṃsā tulanā upaparikkhā manasānupekkhaṇā, ayaṃ cintāmayī paññā. Imāhi dvīhi paññāhi manasikārasampayuttassa yaṃ ñāṇaṃ uppajjati dassanabhūmiyaṃ vā bhāvanābhūmiyaṃ vā, ayaṃ bhāvanāmayī paññā.

此引导在何处生起?当导师或某位处于尊位的同梵行者为他说法,他听闻彼法后获得信。在此,凡是审察、努力、衡量、考察,这是闻所成慧。如是以所闻为依止,凡是审察、衡量、考察、意随观,这是思所成慧。具足与作意相应的这两种慧者,在见地或修习地生起的智,这是修所成慧。

§8

Paratoghosā sutamayī paññā. Paccattasamuṭṭhitā yoniso manasikārā cintāmayī paññā. Yaṃ parato ca ghosena paccattasamuṭṭhitena ca yonisomanasikārena ñāṇaṃ uppajjati, ayaṃ bhāvanāmayī paññā. Yassa imā dve paññā atthi sutamayī cintāmayī ca, ayaṃ ugghaṭitaññū. Yassa sutamayī paññā atthi, cintāmayī natthi, ayaṃ vipañcitaññū . Yassa neva sutamayī paññā atthi na cintāmayī, ayaṃ neyyo.

从他人之声而来的是闻所成慧。从自己生起的如理作意而来的是思所成慧。凡是从他人之声和从自己生起的如理作意而生起的智,这是修所成慧。凡是具有这两种慧——闻所成慧和思所成慧者,这是利慧者。凡是具有闻所成慧,而无思所成慧者,这是广演者。凡是既无闻所成慧也无思所成慧者,这是应被引导者。

§9

Sāyaṃ dhammadesanā kiṃ desayati? Cattāri saccāni dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Ādīnavo ca phalañca dukkhaṃ, assādo samudayo, nissaraṇaṃ nirodho, upāyo āṇatti ca maggo. Imāni cattāri saccāni. Idaṃ dhammacakkaṃ.

晚上的法之开示开示什么?四谛:苦、集、灭、道。过患与果是苦,味是集,出离是灭,方便与教诫是道。这些是四谛。这是法轮。

Yathāha bhagavā – ‘‘idaṃ dukkha’’nti me, bhikkhave, bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, sabbaṃ dhammacakkaṃ.

正如世尊所说——「诸比库,这是苦」,我在巴拉纳西仙人堕处鹿野苑转起了无上法轮,不可被沙门、婆罗门、天人、魔、梵天或世间任何人所逆转,这是完整的法轮。

Tattha aparimāṇā padā, aparimāṇā akkharā, aparimāṇā byañjanā, aparimāṇā ākārā neruttā niddesā. Etasseva atthassa saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammaṃ paññatti, itipidaṃ dukkhaṃ ariyasaccaṃ.

在那里,有无量的句、无量的字、无量的文、无量的相、语源、分别论。这同一义理的显示、阐明、开显、分别论、阐释、施设,如是这是苦圣谛。

‘‘Ayaṃ dukkhasamudayo’’ti me, bhikkhave, bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ…pe… ‘‘ayaṃ dukkhanirodho’’ti me, bhikkhave…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti me, bhikkhave, bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

「诸比库,这是苦集」,我在巴拉纳西仙人堕处鹿野苑转起了无上法轮……「诸比库,这是苦灭」,我……「诸比库,这是导至苦灭之道」,我在巴拉纳西仙人堕处鹿野苑转起了无上法轮,不可被沙门、婆罗门、天人、魔、梵天或世间任何人所逆转。

在那里,有无量的句、无量的字、无量的文、无量的相、语源、分别论。这同一义理的显示、阐明、开显、分别论、阐释、施设,如是这是导至苦灭之道圣谛。

Tattha bhagavā akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttānīkaroti , niddesehi paññapeti. Tattha bhagavā akkharehi ca padehi ca ugghaṭeti , byañjanehi ca ākārehi ca vipañcayati, niruttīhi ca niddesehi ca vitthāreti. Tattha ugghaṭanā ādi, vipañcanā majjhe, vitthāraṇā pariyosānaṃ. Soyaṃ dhammavinayo ugghaṭīyanto ugghaṭitaññūpuggalaṃ vineti, tena naṃ āhu ‘‘ādikalyāṇo’’ti. Vipañcīyanto vipañcitaññūpuggalaṃ vineti, tena naṃ āhu ‘‘majjhekalyāṇo’’ti. Vitthārīyanto neyyaṃ puggalaṃ vineti, tena naṃ āhu ‘‘pariyosānakalyāṇo’’ti.

在那里,世尊以字显示,以句阐明,以文开显,以相分别论,以语源阐释,以分别论施设。在那里,世尊以字和句开示,以文和相广演,以语源和分别论详说。在那里,开示是初,广演是中,详说是终。这法与律被开示时调御利慧者补特伽罗,因此他们说「初善」。被广演时调御广演者补特伽罗,因此他们说「中善」。被详说时调御应被引导者补特伽罗,因此他们说「后善」。

§10

Tattha chappadāni attho saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammaṃ paññatti, imāni chappadāni attho. Chappadāni byañjanaṃ akkharaṃ padaṃ byañjanaṃ ākāro nirutti niddeso, imāni chappadāni byañjanaṃ. Tenāha bhagavā ‘‘dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjana’’nti.

在那里,六句是义:显示、阐明、开显、分别论、阐释、施设,这六句是义。六句是文:字、句、文、相、语源、分别论,这六句是文。因此世尊说「诸比库,我将为你们开示法,初善、中善、后善,有义、有文」。

nti lokuttaraṃ, na missaṃ lokiyehi dhammehi. nti paripūraṃ anūnaṃ anatirekaṃ. nti nimmalaṃ sabbamalāpagataṃ pariyodātaṃ upaṭṭhitaṃ sabbavisesānaṃ, idaṃ vuccati tathāgatapadaṃitipi tathāgatanisevitaṃitipi tathāgatārañjitaṃitipi, atocetaṃ brahmacariyaṃ paññāyati. Tenāha bhagavā ‘‘kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmī’’ti.

「出世间的」,不与世间诸法混杂。「圆满的」,无缺无余。「清净的」,无垢的,离一切垢,清净的,具足一切殊胜,这称为如来之足迹,或称为如来所行,或称为如来所喜,因此这梵行得以显现。因此世尊说:「我将阐明完全圆满、清净的梵行」。

Kesaṃ ayaṃ dhammadesanā, yogīnaṃ. Tenāha āyasmā mahākaccāyano –

这法的教说是为谁?为瑜伽者。因此具寿摩诃咖吒亚那说——

‘‘Assādādīnavatā, nissaraṇampi ca phalaṃ upāyo ca;

「味、过患、出离,以及果与方法;

Āṇattī ca bhagavato, yogīnaṃ desanāhāro’’ti.

以及世尊的教诫,是瑜伽者教说的要素」。

Niyutto desanāhāro. · 相应教说线

2. Vicayahāravibhaṅgo2. 抉择线分别

§11

Tattha katamo vicayo hāro? ‘‘Yaṃ pucchitañca vissajjitañcā’’ti gāthā, ayaṃ vicayo hāro.

其中,什么是审察要素?「所问与所答」这偈颂,这是审察要素。

Kiṃ vicinati? Padaṃ vicinati, pañhaṃ vicinati, visajjanaṃ vicinati, pubbāparaṃ vicinati, assādaṃ vicinati, ādīnavaṃ vicinati, nissaraṇaṃ vicinati, phalaṃ vicinati, upāyaṃ vicinati, āṇattiṃ vicinati, anugītiṃ vicinati, sabbe nava suttante vicinati. Yathā kiṃ bhave, yathā āyasmā ajito pārāyane bhagavantaṃ pañhaṃ pucchati –

审察什么?审察足迹,审察问题,审察解答,审察前后,审察味,审察过患,审察出离,审察果,审察方法,审察教诫,审察随诵,审察一切九经。如何在有中,如具寿阿基多在彼岸品中向世尊问问题——

‘‘Kenassu nivuto loko, [iccāyasmā ajito,]

「世间被什么所覆?[具寿阿基多说,]

Kenassu nappakāsati;

为何不显现?

Kissābhilepanaṃ brūsi, kiṃ su tassa mahabbhaya’’nti.

你说什么是涂抹?什么是他的大怖畏?

Imāni cattāri padāni pucchitāni, so eko pañho. Kasmā? Ekavatthu pariggahā, evañhi āha ‘‘kenassu nivuto loko’’ti lokādhiṭṭhānaṃ pucchati, ‘‘kenassu nappakāsatī’’ti lokassa appakāsanaṃ pucchati, ‘‘kissābhilepanaṃ brūsī’’ti lokassa abhilepanaṃ pucchati, ‘‘kiṃsu tassa mahabbhaya’’nti tasseva lokassa mahābhayaṃ pucchati. Loko tividho kilesaloko bhavaloko indriyaloko.

这四句被问及,那是一个问题。为什么?因为把握一个事物,如此说「以什么覆盖世间」,问世间的所依;「以什么不显现」,问世间的不显现;「你说什么是涂抹」,问世间的涂抹;「什么是他的大怖畏」,问那世间的大怖畏。世间有三种:烦恼世间、有世间、根世间。

Tattha visajjanā –

于此,解答——

‘‘Avijjāya nivuto loko, [ajitāti bhagavā,]

「世间被无明所覆盖,[阿基答!世尊说,]

Vivicchā pamādā nappakāsati;

因悭吝与放逸而不显现;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhaya’’nti.

我说渴爱是涂抹,苦是他的大怖畏。」

Imāni cattāri padāni imehi catūhi padehi visajjitāni paṭhamaṃ paṭhamena, dutiyaṃ dutiyena, tatiyaṃ tatiyena, catutthaṃ catutthena.

这四句以这四句解答:第一句以第一句,第二句以第二句,第三句以第三句,第四句以第四句。

‘‘Kenassu nivuto loko’’ti pañhe ‘‘avijjāya nivuto loko’’ti visajjanā. Nīvaraṇehi nivuto loko, avijjānīvaraṇā hi sabbe sattā. Yathāha bhagavā ‘‘sabbasattānaṃ, bhikkhave, sabbapāṇānaṃ sabbabhūtānaṃ pariyāyato ekameva nīvaraṇaṃ vadāmi yadidaṃ avijjā, avijjānīvaraṇā hi sabbe sattā. Sabbasova, bhikkhave, avijjāya nirodhā cāgā paṭinissaggā natthi sattānaṃ nīvaraṇanti vadāmī’’ti. Tena ca paṭhamassa padassa visajjanā yuttā.

对于「以什么覆盖世间」的问题,「世间被无明所覆盖」是解答。世间被诸盖所覆盖,因为一切有情被无明盖所覆。如世尊所说:「诸比库!我说一切有情、一切生类、一切众生,就方式而言只有一个盖,那就是无明,因为一切有情被无明盖所覆。诸比库!我说只因无明的灭尽、舍弃、舍离,有情们没有盖。」因此,对第一句的解答是适当的。

‘‘Kenassu nappakāsatī’’ti pañhe ‘‘vivicchā pamādā nappakāsatī’’ti visajjanā. Yo puggalo nīvaraṇehi nivuto, so vivicchati. Vivicchā nāma vuccati vicikicchā. So vicikicchanto nābhisaddahati, na abhisaddahanto vīriyaṃ nārabhati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ sacchikiriyāya. So idhappamādamanuyutto viharati pamatto, sukke dhamme na uppādiyati, tassa te anuppādiyamānā nappakāsanti, yathāha bhagavā –

在「以何不显现」的问题中,「以疑与放逸不显现」是回答。被诸盖所覆盖的人,他疑惑。疑惑名为疑。他疑惑时不信解,不信解时不发起精进以断诸不善法、以作证诸善法。他住于此处随逐放逸,放逸者,诸白净法不生起,那些不生起者对他不显现,正如世尊所说——

‘‘Dūre santo pakāsanti , himavantova pabbato;

「远处者显现,如雪山之山;」

Asantettha na dissanti, rattiṃ khittā yathā sarā;

「不存在者于此不可见,如夜间所射之箭;」

Te guṇehi pakāsanti, kittiyā ca yasena cā’’ti.

「彼等以诸德显现,以名声与荣誉。」

Tena ca dutiyassa padassa visajjanā yuttā.

因此,第二句的回答是适当的。

‘‘Kissābhilepanaṃ brūsī’’ti pañhe ‘‘jappābhilepanaṃ brūmī’’ti visajjanā. Jappā nāma vuccati taṇhā. Sā kathaṃ abhilimpati? Yathāha bhagavā –

在「你说何者之涂染」的问题中,「我说喋喋不休之涂染」是回答。喋喋不休名为渴爱。它如何涂染?正如世尊所说——

‘‘Ratto atthaṃ na jānāti, ratto dhammaṃ na passati;

「染者不知义,染者不见法;」

Andhantamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti.

「当贪染征服人时,那时即成黑暗。」

Sāyaṃ taṇhā āsattibahulassa puggalassa ‘‘evaṃ abhijappā’’ti karitvā tattha loko abhilitto nāma bhavati, tena ca tatiyassa padassa visajjanā yuttā.

因为那渴爱是多执着者的「如此反复念诵」,世间在那里被称为染着,因此第三句的解答是适当的。

‘‘Kiṃ su tassa mahabbhaya’’nti pañhe ‘‘dukkhamassa mahabbhaya’’nti visajjanā. Duvidhaṃ dukkhaṃ – kāyikañca cetasikañca. Yaṃ kāyikaṃ idaṃ dukkhaṃ, yaṃ cetasikaṃ idaṃ domanassaṃ. Sabbe sattā hi dukkhassa ubbijjanti, natthi bhayaṃ dukkhena samasamaṃ, kuto vā pana tassa uttaritaraṃ? Tisso dukkhatā – dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatā. Tattha loko odhaso kadāci karahaci dukkhadukkhatāya muccati. Tathā vipariṇāmadukkhatāya. Taṃ kissa hetu? Honti loke appābādhāpi dīghāyukāpi. Saṅkhāradukkhatāya pana loko anupādisesāya nibbānadhātuyā muccati, tasmā saṅkhāradukkhatā dukkhaṃ lokassāti katvā dukkhamassa mahabbhayanti. Tena ca catutthassa padassa visajjanā yuttā. Tenāha bhagavā ‘‘avijjāya nivuto loko’’ti.

在「什么是他的大怖畏」的问题中,「苦是他的大怖畏」是解答。苦有二种——身苦与心苦。身苦是苦,心苦是忧。因为一切众生都畏惧苦,没有怖畏与苦相等,何况超过它呢?有三种苦性——苦苦性、行苦性、坏苦性。其中,世间有时从苦苦性中解脱。同样地从坏苦性中解脱。那是什么原因?世间有少病者、长寿者。但世间从行苦性中通过无余涅槃界而解脱,因此作为「行苦性是世间的苦」,故说「苦是他的大怖畏」。因此第四句的解答是适当的。因此世尊说「世间被无明覆盖」。

Savanti sabbadhi sotā, [iccāyasmā ajito,]

「诸流一切处流动,[具寿阿基多如是说,]

Sotānaṃ kiṃ nivāraṇaṃ;

什么是诸流的防护;

Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare .

请说诸流的防护,诸流以什么被遮止。」

Imāni cattāri padāni pucchitāni. Te dve pañhā. Kasmā? Imehi batvādhivacanena pucchitā. Evaṃ samāpannassa lokassa evaṃ saṃkiliṭṭhassa kiṃ lokassa vodānaṃ vuṭṭhānamiti, evañhi āha.

这四句是所问。它们是两个问题。为什么?这些以两种方式被问。对于如此陷入、如此染污的世间,什么是世间的清净、出离呢?他如此说。

ti. Asamāhitassa savanti abhijjhābyāpādappamādabahulassa. Tattha yā abhijjhā ayaṃ lobho akusalamūlaṃ, yo byāpādo ayaṃ doso akusalamūlaṃ, yo pamādo ayaṃ moho akusalamūlaṃ. Tassevaṃ asamāhitassa chasu āyatanesu taṇhā savanti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, yathāha bhagavā –

对于不得定者流动,对于多贪欲、嗔恨、放逸者。其中,贪欲是贪,是不善根;嗔恨是嗔,是不善根;放逸是痴,是不善根。对于如此不得定者,渴爱在六处流动——色渴爱、声渴爱、香渴爱、味渴爱、触渴爱、法渴爱,如世尊所说——

ti ca kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Cakkhu savati manāpikesu rūpesu, amanāpikesu paṭihaññatīti. Sotaṃ…pe… ghānaṃ… jivhā… kāyo… mano savati manāpikesu dhammesu amanāpikesu paṭihaññatīti. Iti sabbā ca savati, sabbathā ca savati. Tenāha ‘‘savanti sabbadhi sotā’’ti.

「诸比库,这是六内处的同义语。眼在可意色中流动,在不可意色中被击退。耳……鼻……舌……身……意在可意法中流动,在不可意法中被击退。」如此一切处流动,一切方式流动。因此说「诸流一切处流动」。

‘‘Sotānaṃ kiṃ nivāraṇa’’nti pariyuṭṭhānavighātaṃ pucchati, idaṃ vodānaṃ. ‘‘Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare’’ti anusayasamugghātaṃ pucchati, idaṃ vuṭṭhānaṃ.

「诸流的障碍是什么?」这是问缠结的障碍,这是沉溺。「请说诸流的防护,诸流以什么被关闭?」这是问随眠的根除,这是出离。

Tattha visajjanā –

在此,回答是——

‘‘Yāni sotāni lokasmiṃ, [ajitāti bhagavā,]

「世间的诸流,[阿基答啊,世尊说,]

Sati tesaṃ nivāraṇaṃ;

念是它们的障碍;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti.

我说诸流的防护,以慧它们被关闭。」

Kāyagatāya satiyā bhāvitāya bahulīkatāya cakkhu nāviñchati manāpikesu rūpesu, amanāpikesu na paṭihaññati, sotaṃ…pe… ghānaṃ… jivhā… kāyo… mano nāviñchati manāpikesu dhammesu, amanāpikesu na paṭihaññati. Kena kāraṇena? Saṃvutanivāritattā indriyānaṃ . Kena te saṃvutanivāritā? Satiārakkhena. Tenāha bhagavā – ‘‘sati tesaṃ nivāraṇa’’nti.

当身至念被修习、被多修时,眼不贪求可意的诸色,于不可意的不被击退,耳……鼻……舌……身……意不贪求可意的诸法,于不可意的不被击退。什么原因?因为诸根被防护、被障碍。它们以什么被防护、被障碍?以念的守护。因此世尊说——「念是它们的障碍」。

Paññāya anusayā pahīyanti, anusayesu pahīnesu pariyuṭṭhānā pahīyanti. Kissa , anusayassa pahīnattā? Taṃ yathā khandhavantassa rukkhassa anavasesamūluddharaṇe kate pupphaphalapallavaṅkurasantati samucchinnā bhavati. Evaṃ anusayesu pahīnesu pariyuṭṭhānasantati samucchinnā bhavati pidahitā paṭicchannā. Kena? Paññāya. Tenāha bhagavā ‘‘paññāyete pidhīyare’’ti.

以慧诸随眠被舍断,当诸随眠被舍断时,诸缠结被舍断。因为什么随眠被舍断?譬如有枝干的树,当根被无余拔除时,花、果、叶、芽的相续被断绝。如是,当诸随眠被舍断时,缠结的相续被断绝、被关闭、被覆盖。以什么?以慧。因此世尊说「以慧它们被关闭」。

‘‘Paññā ceva sati ca, [iccāyasmā ajito,]

「慧与念,[具寿阿基答说,]

Nāmarūpañca mārisa;

尊者,以及名色;

Etaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhatī’’ti.

这个被问到的,请告诉我,这在何处被灭尽?

‘‘Yametaṃ pañhaṃ apucchi , ajita taṃ vadāmi te;

阿基答,你所问的这个问题,我告诉你;

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

在那里名与色,无余地被灭尽;

Viññāṇassa nirodhena, etthetaṃ uparujjhatī’’ti.

以识的灭,在此这被灭尽。

Ayaṃ pañhe anusandhiṃ pucchati. Anusandhiṃ pucchanto kiṃ pucchati? Anupādisesaṃ nibbānadhātuṃ. Tīṇi ca saccāni saṅkhatāni nirodhadhammāni dukkhaṃ samudayo maggo, nirodho asaṅkhato. Tattha samudayo dvīsu bhūmīsu pahīyati dassanabhūmiyā ca bhāvanābhūmiyā ca. Dassanena tīṇi saṃyojanāni pahīyanti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso, bhāvanāya satta saṃyojanāni pahīyanti kāmacchando byāpādo rūparāgo arūparāgo māno uddhaccaṃ avijjāvasesā . Tedhātuke imāni dasa saṃyojanāni pañcorambhāgiyāni pañcuddhambhāgiyāni.

这是在问题上问连结。问连结时问什么?无余涅槃界。三谛是有为的、灭法——苦、集、道,灭是无为的。其中,集在两地被舍断——见地与修地。以见,三结被舍断——身见、疑、戒禁取,以修习,七结被舍断——欲欲、嗔恨、色贪、无色贪、慢、掉举、无明之余。在三界中,这十结是五下分结与五上分结。

§12

Tattha tīṇi saṃyojanāni sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso anaññātaññassāmītindriyaṃ adhiṭṭhāya nirujjhanti. Satta saṃyojanāni kāmacchando byāpādo rūparāgo arūparāgo māno uddhaccaṃ avijjāvasesā aññindriyaṃ adhiṭṭhāya nirujjhanti. Yaṃ pana evaṃ jānāti ‘‘khīṇā me jātī’’ti, idaṃ khaye ñāṇaṃ. ‘‘Nāparaṃ itthattāyā’’ti pajānāti, idaṃ anuppāde ñāṇaṃ. Imāni dve ñāṇāni aññātāvindriyaṃ. Tattha yañca anaññātaññassāmītindriyaṃ yañca aññindriyaṃ, imāni aggaphalaṃ arahattaṃ pāpuṇantassa nirujjhanti, tattha yañca khaye ñāṇaṃ yañca anuppāde ñāṇaṃ, imāni dve ñāṇāni ekapaññā.

其中,三结——身见、疑、戒禁取,依止未知当知根而灭。七结——欲欲、嗔恨、色贪、无色贪、慢、掉举、无明之余,依止已知根而灭。然而,如此知「我的生已尽」,这是尽智。了知「不再有后有」,这是无生智。这两智是具知根。其中,未知当知根与已知根,这些在达到最上果阿拉汉时灭,其中尽智与无生智,这两智是一慧。

Api ca ārammaṇasaṅketena dve nāmāni labbhanti, ‘‘khīṇā me jātī’’ti pajānantassa khaye ñāṇanti nāmaṃ labhati, ‘‘nāparaṃ itthattāyā’’ti pajānantassa anuppāde ñāṇanti nāmaṃ labhati. Sā pajānanaṭṭhena paññā, yathādiṭṭhaṃ apilāpanaṭṭhena sati.

但是,以所缘的标记,得到两个名称,了知「我的生已尽」者得到尽智之名,了知「不再有后有」者得到无生智之名。那以了知义是慧,以如实见不动摇义是念。

§13

Tattha ye pañcupādānakkhandhā, idaṃ nāmarūpaṃ. Tattha ye phassapañcamakā dhammā, idaṃ nāmaṃ. Yāni pañcindriyāni rūpāni, idaṃ rūpaṃ. Tadubhayaṃ nāmarūpaṃ viññāṇasampayuttaṃ tassa nirodhaṃ bhagavantaṃ pucchanto āyasmā ajito pārāyane evamāha –

在那里,凡是五取蕴,这是名色。在那里,凡是以触为第五之诸法,这是名。凡是五根之诸色,这是色。那两者名色与识相应,具寿阿基答在「彼岸道品」中询问世尊关于那(名色)的灭,如是说——

‘‘Paññā ceva sati ca, nāmarūpañca mārisa;

「慧与念,以及名色,尊者;请为我说这被问之事,这在何处被灭尽?」

Etaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhatī’’ti.

「慧与念,以及名色,尊者;请为我说这被问之事,这在何处被灭尽?」

Tattha sati ca paññā ca cattāri indriyāni, sati dve indriyāni satindriyañca samādhindriyañca, paññā dve indriyāni paññindriyañca vīriyindriyañca. Yā imesu catūsu indriyesu saddahanā okappanā, idaṃ saddhindriyaṃ. Tattha yā saddhādhipateyyā cittekaggatā, ayaṃ chandasamādhi. Samāhite citte kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ. Tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā. Iti purimako ca chandasamādhi, kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tattha yā vīriyādhipateyyā cittekaggatā, ayaṃ vīriyasamādhi…pe… tattha yā cittādhipateyyā cittekaggatā, ayaṃ cittasamādhi…pe… tattha yā vīmaṃsādhipateyyā cittekaggatā, ayaṃ vīmaṃsāsamādhi. Samāhite citte kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ. Tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā. Iti purimako ca vīmaṃsāsamādhi, kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

在那里,念与慧是四根,念是二根——念根与定根,慧是二根——慧根与精进根。凡是在这四根中的信解、确信,这是信根。在那里,凡是以信为主的心一境性,这是欲定。在心得定时,以省察力或修习力令诸烦恼被镇伏,这是断。在那里,凡是入息出息、寻伺、想受、忆念思惟,这些是行。如此,前述的欲定,以及为了镇伏烦恼的断,以及这些行,那两者具足欲定精勤行,他修习神足,依于远离、依于离贪、依于灭、转向于舍。在那里,凡是以精进为主的心一境性,这是精进定……在那里,凡是以心为主的心一境性,这是心定……在那里,凡是以观察为主的心一境性,这是观察定。在心得定时,以省察力或修习力令诸烦恼被镇伏,这是断。在那里,凡是入息出息、寻伺、想受、忆念思惟,这些是行。如此,前述的观察定,以及为了镇伏烦恼的断,以及这些行,那两者具足观察定精勤行,他修习神足,依于远离、依于离贪、依于灭、转向于舍。

§14

Sabbo samādhi ñāṇamūlako ñāṇapubbaṅgamo ñāṇānuparivatti.

一切定以智为根、以智为前导、随智而转。

Yathā pure tathā pacchā, yathā pacchā tathā pure;

如前亦如后,如后亦如前;

Yathā divā tathā rattiṃ , yathā rattiṃ tathā divā.

如昼亦如夜,如夜亦如昼。

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Pañcindriyāni kusalāni cittasahabhūni citte uppajjamāne uppajjanti, citte nirujjhamāne nirujjhanti. Nāmarūpañca viññāṇahetukaṃ viññāṇapaccayā nibbattaṃ, tassa maggena hetu upacchinno, viññāṇaṃ anāhāraṃ anabhinanditaṃ appaṭisandhikaṃ taṃ nirujjhati. Nāmarūpamapi ahetu appaccayaṃ punabbhavaṃ na nibbattayati . Evaṃ viññāṇassa nirodhā paññā ca sati ca nāmarūpañca nirujjhati. Tenāha bhagavā –

如此,以开放之心、不被覆盖,他修习有光明之心。五根是善的、与心俱生的,当心生起时生起,当心灭尽时灭尽。名色以识为因、缘识而生,以道断其因,识无食、不欢喜、不再结生,那(识)灭尽。名色亦无因无缘不生起再有。如此,以识之灭,慧与念以及名色灭尽。因此世尊说——

‘‘Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

「阿基答,你问了这个问题,我对你说:」

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

「在那里,名与色,无余地被灭尽;」

Viññāṇassa nirodhena, etthetaṃ uparujjhatī’’ti.

「以识的灭尽,在这里,这被灭尽。」

‘‘Ye ca saṅkhātadhammāse, [iccāyasmā ajito]

「那些已知法者,[具寿阿基答说]」

Ye ca sekkhā puthū idha;

「以及这里众多的有学者;」

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti.

「贤者啊,被问时,请对我说明他们的行仪。」

§15

Imāni tīṇi padāni pucchitāni, te tayo pañhā. Kissa? Sekhāsekhavipassanāpubbaṅgamappahānayogena, evañhi āha. ‘‘Ye ca saṅkhātadhammāse’’ti arahattaṃ pucchati, ‘‘ye ca sekhā puthū idhā’’ti sekhaṃ pucchati, ‘‘tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti vipassanāpubbaṅgamaṃ pahānaṃ pucchati.

这三句被问,这是三个问题。为何?以有学、无学、观为前导的断之方式,因为他如此说。「那些已知法者」,问阿拉汉果;「以及这里众多的有学者」,问有学;「贤者啊,被问时,请对我说明他们的行仪」,问以观为前导的断。

Tattha visajjanā –

在此,解答──

‘‘Kāmesu nābhigijjheyya, [ajitāti bhagavā]

「不应贪求诸欲,[阿基答说:世尊]

Manasānāvilo siyā;

应以心不混乱;

Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje’’ti.

善巧于一切法,具念的比库应游行。」

Bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ vacīkammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ manokammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti. Atīte aṃse appaṭihatañāṇadassanaṃ, anāgate aṃse appaṭihatañāṇadassanaṃ, paccuppanne aṃse appaṭihatañāṇadassanaṃ.

世尊的一切身业以智为前导、随智而转,一切语业以智为前导、随智而转,一切意业以智为前导、随智而转。于过去方面智见无碍,于未来方面智见无碍,于现在方面智见无碍。

Ko ca ñāṇadassanassa paṭighāto? Yaṃ anicce dukkhe anattani ca aññāṇaṃ adassanaṃ, ayaṃ ñāṇadassanassa paṭighāto. Yathā idha puriso tārakarūpāni passeyya, no ca gaṇanasaṅketena jāneyya, ayaṃ ñāṇadassanassa paṭighāto.

什么是智见的障碍?对于无常、苦、无我的无智、不见,这是智见的障碍。譬如这里有人看见星星的形状,但不以计数的方式了知,这是智见的障碍。

Bhagavato pana appaṭihatañāṇadassanaṃ, anāvaraṇañāṇadassanā hi buddhā bhagavanto. Tattha sekhena dvīsu dhammesu cittaṃ rakkhitabbaṃ gedhā ca rajanīyesu dhammesu, dosā ca pariyuṭṭhānīyesu. Tattha yā icchā mucchā patthanā piyāyanā kīḷanā, taṃ bhagavā nivārento evamāha ‘‘kāmesu nābhigijjheyyā’’ti.

然而世尊智见无碍,诸佛世尊确实是智见无障碍的。在此,有学者应在两种法上守护心:对可贪求的诸法的贪,以及对可恼害的诸法的嗔。在此,凡是欲、痴迷、希求、喜爱、嬉戏,世尊遮止这些而如是说「不应贪求诸欲」。

‘‘Manasānāvilo siyā’’ti pariyuṭṭhānavighātaṃ āha. Tathā hi sekho abhigijjhanto asamuppannañca kilesaṃ uppādeti, uppannañca kilesaṃ phātiṃ karoti. Yo pana anāvilasaṅkappo anabhigijjhanto vāyamati, so anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. So uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. So anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. So uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

「应以心不混乱」是说恼害的障碍。确实如此,有学者贪求时,令未生起的烦恼生起,令已生起的烦恼增长。然而以不混乱的思惟、不贪求而努力者,他为了未生起的恶不善法不生起而生起欲、努力、发起精进、策励心、精勤。他为了已生起的恶不善法的断除而生起欲、努力、发起精进、策励心、精勤。他为了未生起的善法生起而生起欲、努力、发起精进、策励心、精勤。他为了已生起的善法的住立、不忘失、增长、广大、修习、圆满而生起欲、努力、发起精进、策励心、精勤。

§16

Katame anuppannā pāpakā akusalā dhammā? Kāmavitakko byāpādavitakko vihiṃsāvitakko, ime anuppannā pāpakā akusalā dhammā. Katame uppannā pāpakā akusalā dhammā? Anusayā akusalamūlāni, ime uppannā pāpakā akusalā dhammā. Katame anuppannā kusalā dhammā? Yāni sotāpannassa indriyāni, ime anuppannā kusalā dhammā. Katame uppannā kusalā dhammā? Yāni aṭṭhamakassa indriyāni, ime uppannā kusalā dhammā.

什么是未生起的恶不善法?欲寻、嗔寻、害寻,这些是未生起的恶不善法。什么是已生起的恶不善法?随眠、不善根,这些是已生起的恶不善法。什么是未生起的善法?入流者的诸根,这些是未生起的善法。什么是已生起的善法?第八者的诸根,这些是已生起的善法。

Yena kāmavitakkaṃ vāreti, idaṃ satindriyaṃ. Yena byāpādavitakkaṃ vāreti, idaṃ samādhindriyaṃ. Yena vihiṃsāvitakkaṃ vāreti, idaṃ vīriyindriyaṃ.

以何调伏欲寻,此为念根。以何调伏嗔寻,此为定根。以何调伏害寻,此为精进根。

Yena uppannuppanne pāpake akusale dhamme pajahati vinodeti byantīkaroti anabhāvaṃ gameti nādhivāseti, idaṃ paññindriyaṃ. Yā imesu catūsu indriyesu saddahanā okappanā, idaṃ saddhindriyaṃ.

以何舍断、驱除、消除、令不存在、不容忍已生起的诸恶不善法,此为慧根。于此四根中的信解、确信,此为信根。

Tattha saddhindriyaṃ kattha daṭṭhabbaṃ? Catūsu sotāpattiyaṅgesu. Vīriyindriyaṃ kattha daṭṭhabbaṃ? Catūsu sammappadhānesu. Satindriyaṃ kattha daṭṭhabbaṃ? Catūsu satipaṭṭhānesu. Samādhindriyaṃ kattha daṭṭhabbaṃ? Catūsu jhānesu. Paññindriyaṃ kattha daṭṭhabbaṃ? Catūsu ariyasaccesu. Evaṃ sekho sabbehi kusalehi dhammehi appamatto vutto bhagavatā anāvilatāya manasā. Tenāha bhagavā ‘‘manasānāvilosiyā’’ti.

其中,信根应于何处见?于四入流支。精进根应于何处见?于四正勤。念根应于何处见?于须跋。定根应于何处见?于四禅那。慧根应于何处见?于四圣谛。如是,世尊说有学者以一切善法不放逸,心不混浊。因此世尊说「以心不混浊」。

§17

‘‘Kusalo sabbadhammāna’’nti loko nāma tividho kilesaloko bhavaloko indriyaloko. Tattha kilesalokena bhavaloko samudāgacchati, so indriyāni nibbatteti, indriyesu bhāviyamānesu neyyassa pariññā bhavati. Sā duvidhena upaparikkhitabbā dassanapariññāya ca bhāvanāpariññāya ca. Yadā hi sekho ñeyyaṃ parijānāti, tadā nibbidāsahagatehi saññāmanasikārehi neyyaṃ pariññātaṃ bhavati. Tassa dve dhammā kosallaṃ gacchanti – dassanakosallañca bhāvanākosallañca.

「善巧于一切法」:世间名为三种——烦恼世间、有世间、根世间。其中,由烦恼世间而有世间集起,彼生起诸根,诸根修习时,所知之遍知生起。彼应以二种方式审察:以见遍知与修习遍知。当有学者遍知所知时,则以伴随厌离的想与作意,所知被遍知。彼之二法达到善巧——见善巧与修习善巧。

Taṃ ñāṇaṃ pañcavidhena veditabbaṃः abhiññā pariññā pahānaṃ bhāvanā sacchikiriyā. Tattha katamā abhiññā? Yaṃ dhammānaṃ salakkhaṇe ñāṇaṃ dhammapaṭisambhidā ca atthapaṭisambhidā ca, ayaṃ abhiññā.

彼智应以五种方式了知:证知、遍知、舍断、修习、作证。其中,何为证知?于诸法自相之智、法无碍解与义无碍解,此为证知。

Tattha katamā pariññā? Evaṃ abhijānitvā yā parijānanā ‘‘idaṃ kusalaṃ, idaṃ akusalaṃ, idaṃ sāvajjaṃ, idaṃ anavajjaṃ, idaṃ kaṇhaṃ, idaṃ sukkaṃ, idaṃ sevitabbaṃ, idaṃ na sevitabbaṃ, ime dhammā evaṃgahitā, idaṃ phalaṃ nibbattenti , tesaṃ evaṃgahitānaṃ ayaṃ attho’’ti, ayaṃ pariññā.

其中,何为遍知?如是证知后之遍知「此为善,此为不善,此为有罪,此为无罪,此为黑,此为白,此应亲近,此不应亲近,此等法如是执取,生起此果,对于如是执取者,此为义」,此为遍知。

Evaṃ parijānitvā tayo dhammā avasiṭṭhā bhavanti pahātabbā bhāvetabbā sacchikātabbā ca. Tattha katame dhammā pahātabbā? Ye akusalā. Tattha katame dhammā bhāvetabbā? Ye kusalā. Tattha katame dhammā sacchikātabbā? Yaṃ asaṅkhataṃ. Yo evaṃ jānāti ayaṃ vuccati atthakusalo dhammakusalo kalyāṇatākusalo phalatākusalo, āyakusalo apāyakusalo upāyakusalo mahatā kosallena samannāgatoti, tenāha bhagavā ‘‘kusalo sabbadhammāna’’nti.

如是遍知后,三法剩余:应舍断、应修习、应作证。其中,何等法应舍断?诸不善法。其中,何等法应修习?诸善法。其中,何等法应作证?无为。如是知者,此被称为义善巧者、法善巧者、善巧于善妙性、善巧于果、善巧于利益、善巧于非利益、善巧于方便、具足大善巧。因此世尊说「善巧于一切法」。

‘‘Sato bhikkhu paribbaje’’ti tena diṭṭhadhammasukhavihāratthaṃ abhikkante paṭikkante ālokite vilokite samiñjite pasārite saṅghāṭipattacīvaradhāraṇe asite pīte khāyite sāyite uccārapassāvakamme gate ṭhite nisinne sutte jāgarite bhāsite tuṇhibhāve satena sampajānena vihātabbaṃ. Imā dve cariyā anuññātā bhagavatā ekā visuddhānaṃ, ekā visujjhantānaṃ. Ke visuddhā? Arahanto. Ke visujjhantā? Sekkhā. Katakiccāni hi arahato indriyāni. Yaṃ bojjhaṃ, taṃ catubbidhaṃ dukkhassa pariññābhisamayena samudayassa pahānābhisamayena maggassa bhāvanābhisamayena nirodhassa sacchikiriyābhisamayena, idaṃ catubbidhaṃ bojjhaṃ yo evaṃ jānāti, ayaṃ vuccati sato abhikkamati sato paṭikkamati khayā rāgassa khayā dosassa khayā mohassa. Tenāha bhagavā ‘‘sato bhikkhu paribbaje’’ti, tenāha –

「比库应具念游行」:为了现法乐住之故,于前进、后退、前视、旁视、屈、伸、持桑喀帝、钵、衣、食、饮、嚼、尝、大小便、行、住、坐、卧、醒、语、默,应以念与正知而住。此二行为世尊所允许:一为已清净者,一为正清净者。谁是已清净者?诸阿拉汉。谁是正清净者?诸有学。阿拉汉之诸根已作所作。觉悟为四种:以苦之遍知现观、以集之舍断现观、以道之修习现观、以灭之作证现观,此四种觉悟,如是知者,此被称为具念前进、具念后退,以贪之尽、以嗔之尽、以痴之尽。因此世尊说「比库应具念游行」,因此说——

‘‘Kāmesu nābhigijjheyya, [ajitāti bhagavā]

「不应贪着于诸欲,[阿基答说世尊]

Manasānāvilo siyā;

心不应混乱;

Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje’’ti.

善巧于一切法,具念的比库应游行。」

Evaṃ pucchitabbaṃ, evaṃ visajjitabbaṃ. Suttassa ca anugīti atthato ca byañjanato ca samānetabbā . Atthāpagataṃ hi byañjanaṃ samphappalāpaṃ bhavati. Dunnikkhittassa padabyañjanassa atthopi dunnayo bhavati, tasmā atthabyañjanūpetaṃ saṅgāyitabbaṃ. Suttañca pavicinitabbaṃ. Kiṃ idaṃ suttaṃ āhacca vacanaṃ anusandhivacanaṃ nītatthaṃ neyyatthaṃ saṃkilesabhāgiyaṃ nibbedhabhāgiyaṃ asekkhabhāgiyaṃ? Kuhiṃ imassa suttassa sabbāni saccāni passitabbāni, ādimajjhapariyosāneti? Evaṃ suttaṃ pavicetabbaṃ. Tenāha āyasmā mahākaccāyano – ‘‘yaṃ pucchitañca vissajjitañca, suttassa yā ca anugītī’’ti.

应如此问,应如此答。应从义理和文句两方面来随诵经。因为离开义理的文句成为杂秽语。对于不善安立的文句,义理也难以理解,因此应随诵具足义理和文句的。应审察经。这部经是直接语、间接语、了义、未了义、属于杂染部分、属于通达部分、属于无学部分?在何处应见此经的一切谛,初、中、后?应如此审察经。因此具寿摩诃咖吒亚那说——「所问与所答,以及经的随诵」。

Niyutto vicayo hāro. · 相应抉择线

3. Yuttihāravibhaṅgo3. 理趣线分别

§18

Tattha katamo yuttihāro? ‘‘Sabbesaṃ hārāna’’nti, ayaṃ yuttihāro. Kiṃ yojayati ? Cattāro mahāpadesā buddhāpadeso saṅghāpadeso sambahulattherāpadeso ekattherāpadeso. Ime cattāro mahāpadesā, tāni padabyañjanāni sutte otārayitabbāni, vinaye sandassayitabbāni, dhammatāyaṃ upanikkhipitabbāni.

其中,什么是理持?「一切持之」,这是理持。连结什么?四大教法:佛之教法、僧团之教法、众多长老之教法、一位长老之教法。这四大教法,那些文句应引入于经,应显示于律,应置于法性中。

Katamasmiṃ sutte otārayitabbāni? Catūsu ariyasaccesu. Katamasmiṃ vinaye sandassayitabbāni? Rāgavinaye dosavinaye mohavinaye. Katamissaṃ dhammatāyaṃ upanikkhipitabbāni? Paṭiccasamuppāde. Yadi catūsu ariyasaccesu avatarati, kilesavinaye sandissati , dhammatañca na vilometi, evaṃ āsave na janeti. Catūhi mahāpadesehi yaṃ yaṃ yujjati, yena yena yujjati, yathā yathā yujjati, taṃ taṃ gahetabbaṃ.

应引入于哪部经?于四圣谛。应显示于哪个律?于贪的调伏、嗔的调伏、痴的调伏。应置于哪个法性中?于缘起。如果引入于四圣谛,显示于诸烦恼的调伏,不违背法性,如此不生诸漏。以四大教法,凡是相应的,以何相应的,如何相应的,应取那个。

§19

Pañhaṃ pucchitena kati padāni pañheti padaso pariyogāhitabbaṃ vicetabbaṃ? Yadi sabbāni padāni ekaṃ atthaṃ abhivadanti, eko pañho. Atha cattāri padāni ekaṃ atthaṃ abhivadanti, eko pañho. Atha tīṇi padāni ekaṃ atthaṃ abhivadanti, eko pañho. Atha dve padāni ekaṃ atthaṃ abhivadanti, eko pañho. Atha ekaṃ padaṃ ekaṃ atthaṃ abhivadati, eko pañho. Taṃ upaparikkhamānena aññātabbaṃ kiṃ ime dhammā nānatthā nānābyañjanā, udāhu imesaṃ dhammānaṃ eko attho byañjanameva nānanti. Yathā kiṃ bhave? Yathā sā devatā bhagavantaṃ pañhaṃ pucchati.

被问问题者,应以多少句来逐句深入、审察问题?如果一切句说同一义,一个问题。或者四句说同一义,一个问题。或者三句说同一义,一个问题。或者二句说同一义,一个问题。或者一句说一义,一个问题。审察者应了知:这些法是义异文异,还是这些法义一而文异?如何?譬如那位天人问世尊问题。

‘‘Kenassubbhāhato loko, kenassu parivārito;

「世间被什么所击?被什么所围绕?

Kena sallena otiṇṇo, kissa dhūpāyito sadā’’ti.

「被什么箭所刺穿?总是被什么所熏染?」

Imāni cattāri padāni pucchitāni. Te tayo pañhā kathaṃ ñāyati? Bhagavā hi devatāya visajjeti.

这四句被问及。那三个问题如何得知?世尊确实向天人解答。

‘‘Maccunābbhāhato loko, jarāya parivārito;

「世间被死所击,被老所围绕;

Taṇhāsallena otiṇṇo, icchādhūpāyito sadā’’ti.

被渴爱之箭所刺穿,总是被欲所熏染。」

§20

Tattha jarā ca maraṇañca imāni dve saṅkhatassa saṅkhatalakkhaṇāni. Jarāyaṃ ṭhitassa aññathattaṃ, maraṇaṃ vayo. Tattha jarāya ca maraṇassa ca atthato nānattaṃ. Kena kāraṇena, gabbhagatāpi hi mīyanti, na ca te jiṇṇā bhavanti. Atthi ca devānaṃ maraṇaṃ, na ca tesaṃ sarīrāni jīranti. Sakkateva jarāya paṭikammaṃ kātuṃ, na pana sakkate maraṇassa paṭikammaṃ kātuṃ aññatreva iddhimantānaṃ iddhivisayā. Yaṃ panāha taṇhāsallena otiṇṇoti dissanti vītarāgā jīrantāpi mīyantāpi. Yadi ca yathā jarāmaraṇaṃ, evaṃ taṇhāpi siyā. Evaṃ sante sabbe yobbanaṭṭhāpi vigatataṇhā siyuṃ. Yathā ca taṇhā dukkhassa samudayo, evaṃ jarāmaraṇampi siyā dukkhassa samudayo, na ca siyā taṇhā dukkhassa samudayo, na hi jarāmaraṇaṃ dukkhassa samudayo, taṇhā dukkhassa samudayo. Yathā ca taṇhā maggavajjhā, evaṃ jarāmaraṇampi siyā maggavajjhaṃ. Imāya yuttiyā aññamaññehi kāraṇehi gavesitabbaṃ. Yadi ca sandissati yuttisamārūḷhaṃ atthato ca aññattaṃ, byañjanatopi gavesitabbaṃ.

于此,老与死这两者是有为法的三十二相。老是住立者的变异,死是命终。于此,老与死在意义上有差别。以什么原因?因为在胎中者也会死,但他们不会变老。诸天人有死,但他们的身体不会衰老。可以对老作对治,但须跋对死作对治,除了具神通者的神通范围之外。然而,当说「被渴爱之箭所刺穿」时,可见离贪者也会老也会死。如果渴爱如同老死一样,这样的话,一切住于青春者也应该是离渴爱的。如同渴爱是苦之集,老死也应该是苦之集,但渴爱不应是苦之集,因为老死不是苦之集,渴爱才是苦之集。如同渴爱被道所断,老死也应该被道所断。以这个理由,应以相互的原因来探究。如果显现出符合理由而在意义上有差别,也应从文字上来探究。

Salloti vā dhūpāyananti vā imesaṃ dhammānaṃ atthato ekattaṃ. Na hi yujjati icchāya ca taṇhāya ca atthato aññattaṃ. Taṇhāya adhippāye aparipūramāne navasu āghātavatthūsu kodho ca upanāho ca uppajjati. Imāya yuttiyā jarāya ca maraṇassa ca taṇhāya ca atthato aññattaṃ.

「箭」或「熏染」,这些法在意义上是一致的。因为欲与渴爱在意义上有差别是不合理的。当渴爱的目的未圆满时,在九种嗔恨事中,忿与恨就会生起。以这个理由,老与死和渴爱在意义上有差别。

Yaṃ panidaṃ bhagavatā dvīhi nāmehi abhilapitaṃ icchātipi taṇhātipi, idaṃ bhagavatā bāhirānaṃ vatthūnaṃ ārammaṇavasena dvīhi nāmehi abhilapitaṃ icchātipi taṇhātipi, sabbā hi taṇhā ajjhosānalakkhaṇena ekalakkhaṇā. Yathā sabbo aggi uṇhattalakkhaṇena ekalakkhaṇo, api ca upādānavasena aññamaññāni nāmāni labhati, kaṭṭhaggītipi tiṇaggītipi sakalikaggītipi gomayaggītipi thusaggītipi saṅkāraggītipi, sabbo hi aggi uṇhattalakkhaṇova. Evaṃ sabbā taṇhā ajjhosānalakkhaṇena ekalakkhaṇā , api tu ārammaṇaupādānavasena aññamaññehi nāmehi abhilapitā icchāitipi taṇhāitipi salloitipi dhūpāyanāitipi saritāitipi visattikāitipi sinehoitipi kilamathoitipi latāitipi maññanāitipi bandhoitipi āsāitipi pipāsāitipi abhinandanāitipi, iti sabbā taṇhā ajjhosānalakkhaṇena ekalakkhaṇā. Yathā ca vevacane vuttā.

然而,这被世尊以两个名称称呼为「欲」与「渴爱」,这是世尊依外在诸事物的所缘而以两个名称称呼为「欲」与「渴爱」,因为一切渴爱以执着为相而是一相。如同一切火以热性为相而是一相,但依燃料而获得相互不同的名称:「薪火」、「草火」、「木片火」、「牛粪火」、「糠火」、「垃圾火」,因为一切火确实只是以热性为相。如是,一切渴爱以执着为相而是一相,但依所缘的执取而以相互不同的名称被称呼为「欲」、「渴爱」、「箭」、「熏染」、「流」、「执着」、「爱着」、「疲劳」、「蔓藤」、「慢」、「缚」、「希望」、「渴」、「欢喜」,如是一切渴爱以执着为相而是一相。如同在同义词中所说。

‘‘Āsā ca pihā abhinandanā ca, anekadhātūsu sarā patiṭṭhitā;

「希望、贪求与欢喜,在种种界中流已住立;」

Aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlakā’’ti .

「以无明为根源而生起的戏论,全部都被我连根拔除了。」

Taṇhāyetaṃ vevacanaṃ. Yathāha bhagavā – rūpe tissa avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa. Evaṃ vedanāya saññāya saṅkhāresu viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa sabbaṃ suttaṃ vitthāretabbaṃ. Taṇhāyetaṃ vevacanaṃ. Evaṃ yujjati.

这是渴爱的同义词。如世尊所说——对于色未离贪、未离欲、未离爱、未离渴、未离热恼者。如是对于受、想、行、识未离贪、未离欲、未离爱、未离渴、未离热恼者,整部经应当详述。这是渴爱的同义词。如此相应。

§21

Sabbo dukkhūpacāro kāmataṇhāsaṅkhāramūlako, na pana yujjati sabbo nibbidūpacāro kāmataṇhāparikkhāramūlako. Imāya yuttiyā aññamaññehi kāraṇehi gavesitabbaṃ.

一切苦的接近以欲渴爱行为根本,但不相应一切厌离的接近以欲渴爱的资具为根本。依此理应以相互的原因来探求。

Yathā hi bhagavā rāgacaritassa puggalassa asubhaṃ desayati, dosacaritassa bhagavā puggalassa mettaṃ desayati. Mohacaritassa bhagavā puggalassa paṭiccasamuppādaṃ desayati. Yadi hi bhagavā rāgacaritassa puggalassa mettaṃ cetovimuttiṃ deseyya. Sukhaṃ vā paṭipadaṃ dandhābhiññaṃ sukhaṃ vā paṭipadaṃ khippābhiññaṃ vipassanāpubbaṅgamaṃ vā pahānaṃ deseyya, na yujjati desanā. Evaṃ yaṃ kiñci rāgassa anulomappahānaṃ dosassa anulomappahānaṃ mohassa anulomappahānaṃ. Sabbaṃ taṃ vicayena hārena vicinitvā yuttihārena yojetabbaṃ. Yāvatikā ñāṇassa bhūmi.

譬如世尊对贪行者说须跋,世尊对嗔行者说慈,世尊对痴行者说缘起。若世尊对贪行者说慈心解脱,或说乐行道迟通达,或说乐行道速通达,或说以观为先的断,则不相应教导。如是凡是随顺断贪、随顺断嗔、随顺断痴的,一切都应以分别论法、以理法详细审察,以理法相应。直至智的范围。

Mettāvihārissa sato byāpādo cittaṃ pariyādāya ṭhassatīti na yujjati desanā, byāpādo pahānaṃ abbhatthaṃ gacchatīti yujjati desanā. Karuṇāvihārissa sato vihesā cittaṃ pariyādāya ṭhassatīti na yujjati desanā, vihesā pahānaṃ abbhatthaṃ gacchatīti yujjati desanā. Muditā vihārissa sato arati cittaṃ pariyādāya ṭhassatīti na yujjati desanā, arati pahānaṃ abbhatthaṃ gacchatīti yujjati desanā. Upekkhāvihārissa sato rāgo cittaṃ pariyādāya ṭhassatīti na yujjati desanā, rāgo pahānaṃ abbhatthaṃ gacchatīti yujjati desanā. Animittavihārissa sato nimittānusārī tena teneva viññāṇaṃ pavattatīti na yujjati desanā , nimittaṃ pahānaṃ abbhatthaṃ gacchatīti yujjati desanā. Asmīti vigataṃ ayamahamasmīti na samanupassāmi. Atha ca pana me kismīti kathasmīti vicikicchā kathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassatīti na yujjati desanā, vicikicchā kathaṃkathāsallaṃ pahānaṃ abbhatthaṃ gacchatīti yujjati desanā.

「住于慈的具念者,嗔恨将占据心」,不相应教导;「嗔恨的断达到内部」,相应教导。「住于悲的具念者,加害将占据心」,不相应教导;「加害的断达到内部」,相应教导。「住于喜的具念者,不喜将占据心」,不相应教导;「不喜的断达到内部」,相应教导。「住于舍的具念者,贪将占据心」,不相应教导;「贪的断达到内部」,相应教导。「住于无相的具念者,随逐相,识以此或彼而转起」,不相应教导;「相的断达到内部」,相应教导。「『我是』已灭,我不随观『这是我,我是』,然而『于何处?为何?』疑、疑惑之刺将占据心」,不相应教导;「疑、疑惑之刺的断达到内部」,相应教导。

Yathā vā pana paṭhamaṃ jhānaṃ samāpannassa sato kāmarāgabyāpādā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā. Vitakkasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā. Dutiyaṃ jhānaṃ samāpannassa sato vitakkavicārasahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā. Upekkhāsukhasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā. Tatiyaṃ jhānaṃ samāpannassa sato pītisukhasahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā, upekkhāsatipārisuddhisahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā. Catutthaṃ jhānaṃ samāpannassa sato upekkhāsahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā . Ākāsānañcāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā.

或者如「已证得初禅的具念者,欲贪嗔恨导向殊胜」,不相应教导;「导向退失」,相应教导。「或伴随寻的想与作意导向退失」,不相应教导;「导向殊胜」,相应教导。「已证得第二禅的具念者,伴随寻伺的想与作意导向殊胜」,不相应教导;「导向退失」,相应教导。「或伴随舍乐的想与作意导向退失」,不相应教导;「导向殊胜」,相应教导。「已证得第三禅的具念者,伴随喜乐的想与作意导向殊胜」,不相应教导;「导向退失」,相应教导;「或伴随舍念清净的想与作意导向退失」,不相应教导;「导向殊胜」,相应教导。「已证得第四禅的具念者,伴随舍的想与作意导向殊胜」,不相应教导;「导向退失」,相应教导。「或伴随空无边处的想与作意导向退失」,不相应教导;「导向殊胜」,相应教导。

Ākāsānañcāyatanaṃ samāpannassa sato rūpasahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā. Viññāṇañcāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā. Viññāṇañcāyatanaṃ samāpannassa sato ākāsānañcāyatanasahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā. Ākiñcaññāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā.

「已证得空无边处的具念者,伴随色的想与作意导向殊胜」,不相应教导;「导向退失」,相应教导。「或伴随识无边处的想与作意导向退失」,不相应教导;「导向殊胜」,相应教导。「已证得识无边处的具念者,伴随空无边处的想与作意导向殊胜」,不相应教导;「导向退失」,相应教导。「或伴随无所有处的想与作意导向退失」,不相应教导;「导向殊胜」,相应教导。

Ākiñcaññāyatanaṃ samāpannassa sato viññāṇañcāyatanasahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā. Nevasaññānāsaññāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā. Nevasaññānāsaññāyatanaṃ samāpannassa sato saññūpacārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā. Saññāvedayitanirodhasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā. Kallatāparicitaṃ cittaṃ na ca abhinīhāraṃ khamatīti na yujjati desanā, kallatāparicitaṃ cittaṃ atha ca abhinīhāraṃ khamatīti yujjati desanā.

「已证得无所有处的具念者,伴随识无边处的想与作意导向殊胜」,不相应教导;「导向退失」,相应教导。「或伴随非想非非想处的想与作意导向退失」,不相应教导;「导向殊胜」,相应教导。「已证得非想非非想处的具念者,想的接近导向殊胜」,不相应教导;「导向退失」,相应教导。「或伴随想受灭的想与作意导向退失」,不相应教导;「导向殊胜」,相应教导。「已修习适合性的心不堪能作意」,不相应教导;「已修习适合性的心而且堪能作意」,相应教导。

Evaṃ sabbe navasuttantā yathādhammaṃ yathāvinayaṃ yathāsatthusāsanaṃ sabbato vicayena hārena vicinitvā yuttihārena yojetabbāti. Tenāha āyasmā mahākaccāyano ‘‘sabbesaṃ hārānaṃ yā bhūmi yo ca gocaro tesa’’nti.

如此,一切新经应当以如法、如律、如师教,以一切推理方法、推理方式详细审察,以理推理方式连结。因此,具寿摩诃咖吒亚那说:「一切推理方法的基础与行境」。

Niyutto yutti hāro. · 相应理趣线

4. Padaṭṭhānahāravibhaṅgo4. 句处线分别

§22

Tattha katamo padaṭṭhāno hāro? ‘‘Dhammaṃ deseti jino’’ti, ayaṃ padaṭṭhāno hāro. Kiṃ deseti? Sabbadhammayāthāvaasampaṭivedhalakkhaṇā avijjā, tassā vipallāsā padaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, tassā piyarūpaṃ sātarūpaṃ padaṭṭhānaṃ. Patthanalakkhaṇo lobho, tassa adinnādānaṃ padaṭṭhānaṃ. Vaṇṇasaṇṭhānabyañjanaggahaṇalakkhaṇā subhasaññā, tassā indriyā saṃvaro padaṭṭhānaṃ. Sāsavaphassaupagamanalakkhaṇā sukhasaññā, tassā assādo padaṭṭhānaṃ. Saṅkhatalakkhaṇānaṃ dhammānaṃ asamanupassanalakkhaṇā niccasaññā, tassā viññāṇaṃ padaṭṭhānaṃ. Aniccasaññādukkhasaññāasamanupassanalakkhaṇā attasaññā, tassā nāmakāyo padaṭṭhānaṃ. Sabbadhammasampaṭivedhalakkhaṇā vijjā, tassā sabbaṃ neyyaṃ padaṭṭhānaṃ. Cittavikkhepapaṭisaṃharaṇalakkhaṇo samatho, tassa asubhā padaṭṭhānaṃ. Icchāvacarapaṭisaṃharaṇalakkhaṇo alobho, tassa adinnādānā veramaṇī padaṭṭhānaṃ. Abyāpajjalakkhaṇo adoso, tassa pāṇātipātā veramaṇī padaṭṭhānaṃ. Vatthuavippaṭipattilakkhaṇo amoho, tassa sammāpaṭipatti padaṭṭhānaṃ. Vinīlakavipubbakagahaṇalakkhaṇā asubhasaññā, tassā nibbidā padaṭṭhānaṃ. Sāsavaphassaparijānanalakkhaṇā dukkhasaññā, tassā vedanā padaṭṭhānaṃ. Saṅkhatalakkhaṇānaṃ dhammānaṃ samanupassanalakkhaṇā aniccasaññā , tassā uppādavayā padaṭṭhānaṃ. Sabbadhammaabhinivesalakkhaṇā anattasaññā, tassā dhammasaññā padaṭṭhānaṃ.

于此,什么是基础推理方法?「胜者说法」,这是基础推理方法。说什么?以一切法如实通达为相的无明,其颠倒为基础。以执着为相的渴爱,其可爱相、可意相为基础。以希求为相的贪,其不与取为基础。以执取色相、形状、特征为相的净想,其诸根不防护为基础。以接触有漏触为相的乐想,其味着为基础。以不随观诸有为法为相的常想,其识为基础。以不随观无常想、苦想为相的我想,其名身为基础。以通达一切法为相的明,其一切所应知为基础。以收摄心散乱为相的止,其须跋为基础。以收摄欲行为相的无贪,其离不与取为基础。以无恼害为相的无嗔,其离杀生为基础。以于事不颠倒为相的无痴,其正行为基础。以执取青瘀、脓烂为相的须跋想,其厌离为基础。以遍知有漏触为相的苦想,其受为基础。以随观诸有为法为相的无常想,其生灭为基础。以于一切法不执着为相的无我想,其法想为基础。

Pañca kāmaguṇā kāmarāgassa padaṭṭhānaṃ, pañcindriyāni rūpīni rūparāgassa padaṭṭhānaṃ, chaṭṭhāyatanaṃ bhavarāgassa padaṭṭhānaṃ, nibbattabhavānupassitā pañcannaṃ upādānakkhandhānaṃ padaṭṭhānaṃ, pubbenivāsānussatiñāṇadassanassa padaṭṭhānaṃ. Okappanalakkhaṇā saddhā adhimuttipaccupaṭṭhānā ca, anāvilalakkhaṇo pasādo sampasīdanapaccupaṭṭhāno ca. Abhipatthiyanalakkhaṇā saddhā, tassā aveccapasādo padaṭṭhānaṃ. Anāvilalakkhaṇo pasādo, tassa saddhā padaṭṭhānaṃ. Ārambhalakkhaṇaṃ vīriyaṃ, tassa sammappadhānaṃ padaṭṭhānaṃ. Apilāpanalakkhaṇā sati, tassā satipaṭṭhānaṃ padaṭṭhānaṃ. Ekaggalakkhaṇo samādhi, tassa jhānāni padaṭṭhānaṃ. Pajānanalakkhaṇā paññā, tassā saccāni padaṭṭhānaṃ.

五欲功德是欲贪的基础,五色根是色贪的基础,第六处是有贪的基础,随观已生之有是五取蕴的基础,宿住随念智见的基础。以倾向为相的信,以胜解为现起;以不浊为相的净信,以净信为现起。以希求为相的信,其证净为基础。以不浊为相的净信,其信为基础。以策励为相的精进,其正勤为基础。以不漂流为相的念,其须跋为基础。以一境为相的定,其诸禅那为基础。以了知为相的慧,其诸谛为基础。

Aparo nayo, assādamanasikāralakkhaṇo ayonisomanasikāro, tassa avijjā padaṭṭhānaṃ. Saccasammohanalakkhaṇā avijjā, sā saṅkhārānaṃ padaṭṭhānaṃ. Punabbhavavirohaṇalakkhaṇā saṅkhārā, te viññāṇassa padaṭṭhānaṃ. Opapaccayikanibbattilakkhaṇaṃ viññāṇaṃ, taṃ nāmarūpassa padaṭṭhānaṃ. Nāmakāyarūpakāyasaṅghātalakkhaṇaṃ nāmarūpaṃ, taṃ chaḷāyatanassa padaṭṭhānaṃ. Indriyavavatthānalakkhaṇaṃ chaḷāyatanaṃ, taṃ phassassa padaṭṭhānaṃ. Cakkhurūpaviññāṇasannipātalakkhaṇo phasso, so vedanāya padaṭṭhānaṃ. Iṭṭhāniṭṭhaanubhavanalakkhaṇā vedanā, sā taṇhāya padaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, sā upādānassa padaṭṭhānaṃ. Opapaccayikaṃ upādānaṃ, taṃ bhavassa padaṭṭhānaṃ. Nāmakāyarūpakāyasambhavanalakkhaṇo bhavo, so jātiyā padaṭṭhānaṃ. Khandhapātubhavanalakkhaṇā jāti, sā jarāya padaṭṭhānaṃ. Upadhiparipākalakkhaṇā jarā, sā maraṇassa padaṭṭhānaṃ. Jīvitindriyupacchedalakkhaṇaṃ maraṇaṃ, taṃ sokassa padaṭṭhānaṃ. Ussukkakārako soko, so paridevassa padaṭṭhānaṃ . Lālappakārako paridevo, so dukkhassa padaṭṭhānaṃ. Kāyasaṃpīḷanaṃ dukkhaṃ, taṃ domanassassa padaṭṭhānaṃ. Cittasaṃpīḷanaṃ domanassaṃ, taṃ upāyāsassa padaṭṭhānaṃ. Odahanakārako upāyāso, so bhavassa padaṭṭhānaṃ. Imāni bhavaṅgāni yadā samaggāni nibbattāni bhavanti so bhavo, taṃ saṃsārassa padaṭṭhānaṃ. Niyyānikalakkhaṇo maggo, so nirodhassa padaṭṭhānaṃ.

另一方法,以味着作意为相的非如理作意,其无明为基础。以迷惑诸谛为相的无明,它是诸行的基础。以再有增长为相的诸行,它们是识的基础。以结生生起为相的识,它是名色的基础。以名身色身聚集为相的名色,它是六处的基础。以诸根确定为相的六处,它是触的基础。以眼、色、识和合为相的触,它是受的基础。以体验可意、不可意为相的受,它是渴爱的基础。以执着为相的渴爱,它是取的基础。以结生为相的取,它是有的基础。以名身色身生起为相的有,它是生的基础。以诸蕴显现为相的生,它是老的基础。以诸依成熟为相的老,它是死的基础。以命根断绝为相的死,它是愁的基础。以忧虑为作用的愁,它是悲的基础。以哀号为作用的悲,它是苦的基础。以身逼迫的苦,它是忧的基础。以心逼迫的忧,它是恼的基础。以焚烧为作用的恼,它是有的基础。这些有支当和合生起时即是有,它是轮回的基础。以出离为相的道,它是灭的基础。

Titthaññutā pītaññutāya padaṭṭhānaṃ, pītaññutā pattaññutāya padaṭṭhānaṃ, pattaññutā attaññutāya padaṭṭhānaṃ, attaññutā pubbekatapuññatāya padaṭṭhānaṃ, pubbekatapuññatā patirūpadesavāsassa padaṭṭhānaṃ, patirūpadesavāso sappurisūpanissayassa padaṭṭhānaṃ, sappurisūpanissayo attasammāpaṇidhānassa padaṭṭhānaṃ, attasammāpaṇidhānaṃ sīlānaṃ padaṭṭhānaṃ, sīlāni avippaṭisārassa padaṭṭhānaṃ, avippaṭisāro pāmojjassa padaṭṭhānaṃ, pāmojjaṃ pītiyā padaṭṭhānaṃ, pīti passaddhiyā padaṭṭhānaṃ, passaddhi sukhassa padaṭṭhānaṃ, sukhaṃ samādhissa padaṭṭhānaṃ, samādhi yathābhūtañāṇadassanassa padaṭṭhānaṃ, yathābhūtañāṇadassanaṃ nibbidāya padaṭṭhānaṃ, nibbidā virāgassa padaṭṭhānaṃ, virāgo vimuttiyā padaṭṭhānaṃ. Vimutti vimuttiñāṇadassanassa padaṭṭhānaṃ. Evaṃ yo koci upanissayo yo koci paccayo, sabbo so padaṭṭhānaṃ. Tenāha āyasmā mahākaccāyano ‘‘dhammaṃ deseti jino’’ti.

知渡处是知饮处的基础,知饮处是知钵的基础,知钵是知我的基础,知我是过去所作福德的基础,过去所作福德是住适当地方的基础,住适当地方是亲近善士的基础,亲近善士是自正愿的基础,自正愿是诸戒的基础,诸戒是无后悔的基础,无后悔是欣悦的基础,欣悦是喜的基础,喜是轻安的基础,轻安是乐的基础,乐是定的基础,定是如实智见的基础,如实智见是厌离的基础,厌离是离贪的基础,离贪是解脱的基础。解脱是解脱智见的基础。如此,任何亲依止、任何缘,一切都是基础。因此,具寿摩诃咖吒亚那说:「胜者说法」。

Niyutto padaṭṭhāno hāro. · 相应句处线

5. Lakkhaṇahāravibhaṅgo5. 相线分别

§23

Tattha katamo lakkhaṇo hāro? ‘‘Vuttamhi ekadhamme’’ti, ayaṃ lakkhaṇo hāro. Kiṃ lakkhayati? Ye dhammā ekalakkhaṇā, tesaṃ dhammānaṃ ekasmiṃ dhamme vutte avasiṭṭhā dhammā vuttā bhavanti. Yathā kiṃ bhave? Yathāha bhagavā –

于此,什么是特相推理方法?「于非法品所说」,这是特相推理方法。标示什么?凡诸法是一相的,于非法品所说时,其余诸法即已被说。如何?如世尊所说──

‘‘Cakkhuṃ , bhikkhave, anavaṭṭhitaṃ ittaraṃ parittaṃ pabhaṅgu parato dukkhaṃ byasanaṃ calanaṃ kukkuḷaṃ saṅkhāraṃ vadhakaṃ amittamajjhe. Imasmiṃ cakkhusmiṃ vutte avasiṭṭhāni ajjhattikāni āyatanāni vuttāni bhavanti. Kena kāraṇena? Sabbāni hi cha ajjhattikāni āyatanāni vadhakaṭṭhena ekalakkhaṇāni. Yathā cāha bhagavā –

「诸比库,眼是不住的、其他的、少的、脆弱的、从他而苦的、灾患的、动摇的、炽燃的、有为的、杀害者、于敌中。于此眼所说时,其余内处即已被说。以何因缘?因为一切六内处以杀害之义是一相的。如世尊所说──

‘‘Atīte , rādha, rūpe anapekkho hohi, anāgataṃ rūpaṃ mā abhinandi , paccuppannassa rūpassa nibbidāya virāgāya nirodhāya cāgāya paṭinissaggāya paṭipajja. Imasmiṃ rūpakkhandhe vutte avasiṭṭhā khandhā vuttā bhavanti. Kena kāraṇena? Sabbe hi pañcakkhandhā yamakovādasutte vadhakaṭṭhena ekalakkhaṇā vuttā. Yathā cāha bhagavā –

「拉达,于过去色应无期待,于未来色勿欢喜,于现在色应为了厌离、离贪、灭、舍弃、舍遣而行。于此色蕴所说时,其余诸蕴即已被说。以何因缘?因为一切五蕴于阎摩咖经中以杀害之义说为一相。如世尊所说──

‘‘Yesañca susamāraddhā, niccaṃ kāyagatāsati;

「凡彼等善精勤者，常修身至念；

Akiccaṃ te na sevanti, kicce sātaccakārino’’.

彼等不行非所应作，于所应作恒勤行。」

Iti kāyagatāya satiyā vuttāya vuttā bhavanti vedanāgatā sati cittagatā dhammagatā ca. Tathā yaṃ kiñci diṭṭhaṃ vā sutaṃ vā mutaṃ vāti vutte vuttaṃ bhavati viññātaṃ. Yathā cāha bhagavā –

如此，当说身至念时,受至念、心至念、法至念亦已被说。同样,当说「凡所见、所闻、所觉」时,「所识」亦已被说。正如世尊所说——

Tasmātiha tvaṃ bhikkhu kāye kāyānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. ‘‘Ātāpī’’ti vīriyindriyaṃ, ti paññindriyaṃ, ti satindriyaṃ, nti samādhindriyaṃ, evaṃ kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti. Kena kāraṇena, ekalakkhaṇattā catunnaṃ indriyānaṃ.

「是故,比库,汝应住于身随观身,热诚、正知、具念,调伏世间的贪忧。」「热诚」即精进根,「正知」即慧根,「具念」即念根,「调伏」即定根。如此,当住于身随观身时,须跋达到修习圆满。何以故?因四根具一相之故。

§24

Catūsu satipaṭṭhānesu bhāviyamānesu cattāro sammappadhānā bhāvanāpāripūriṃ gacchanti, catūsu sammappadhānesu bhāviyamānesu cattāro iddhipādā bhāviyamānesu pañcindriyāni bhāvanāpāripūriṃ gacchanti, catūsu iddhipādesu bhāvanāpāripūriṃ gacchanti, pañcasu indriyesu bhāviyamānesu pañca balāni bhāvanāpāripūriṃ gacchanti, pañcasu balesu bhāviyamānesu satta bojjhaṅgā bhāvanāpāripūriṃ gacchanti, sattasu bojjhaṅgesu bhāviyamānesu ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, sabbeva bodhaṅgamā dhammā bodhipakkhiyā bhāvanāpāripūriṃ gacchanti . Kena kāraṇena, sabbe hi bodhaṅgamā bodhipakkhiyā neyyānikalakkhaṇena ekalakkhaṇā, te ekalakkhaṇattā bhāvanāpāripūriṃ gacchanti.

当修习须跋时,四正勤达到修习圆满;当修习四正勤时,四神足达到修习圆满;当修习四神足时,五根达到修习圆满;当修习五根时,五力达到修习圆满;当修习五力时,七觉支达到修习圆满;当修习七觉支时,圣八支道达到修习圆满;一切觉分法、菩提分法皆达到修习圆满。何以故?因一切觉分法、菩提分法以所引导相为一相,彼等因一相性而达到修习圆满。

Evaṃ akusalāpi dhammā ekalakkhaṇattā pahānaṃ abbhatthaṃ gacchanti. Catūsu satipaṭṭhānesu bhāviyamānesu vipallāsā pahīyanti, āhārā cassa pariññaṃ gacchanti, upādānehi anupādāno bhavati, yogehi ca visaṃyutto bhavati, ganthehi ca vippayutto bhavati, āsavehi ca anāsavo bhavati, oghehi ca nitthiṇṇo bhavati, sallehi ca visallo bhavati, viññāṇaṭṭhitiyo cassa pariññaṃ gacchanti, agatigamanehi na agatiṃ gacchati, evaṃ akusalāpi dhammā ekalakkhaṇattā pahānaṃ abbhatthaṃ gacchanti.

如此,诸不善法亦因一相性而达到舍断。当修习须跋时,诸颠倒被舍断,诸食达到遍知,于诸取而不取,于诸轭而离轭,于诸结而解结,于诸漏而无漏,于诸暴流而度脱,于诸箭而拔箭,诸识住达到遍知,不以非道之行而趣非道。如此,诸不善法亦因一相性而达到舍断。

Yattha vā pana rūpindriyaṃ desitaṃ, desitā tattheva rūpadhātu rūpakkhandho rūpañcāyatanaṃ. Yattha vā pana sukhā vedanā desitā, desitaṃ tattha sukhindriyaṃ somanassindriyaṃ dukkhasamudayo ca ariyasaccaṃ. Yattha vā pana dukkhā vedanā desitā, desitaṃ tattha dukkhindriyaṃ domanassindriyaṃ dukkhañca ariyasaccaṃ. Yattha vā pana adukkhamasukhā vedanā desitā, desitaṃ tattha upekkhindriyaṃ sabbo ca paṭiccasamuppādo. Kena kāraṇena, adukkhamasukhāya hi vedanāya avijjā anuseti. Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti. So ca sarāgasadosasamohasaṃkilesapakkhena hātabbo, vītarāgavītadosavītamohaariyadhammehi hātabbo.

凡说色根之处,即于彼处已说色界、色蕴、五色处。凡说乐受之处,即于彼处已说乐根、喜根及苦集圣谛。凡说苦受之处,即于彼处已说苦根、忧根及苦圣谛。凡说不苦不乐受之处,即于彼处已说舍根及一切缘起。何以故?因无明随眠于不苦不乐受。无明缘行,行缘识,识缘名色,名色缘六处,六处缘触,触缘受,受缘渴爱,渴爱缘取,取缘有,有缘生,生缘老死、愁、悲、苦、忧、恼生起,如此有此整个苦蕴之集。彼应以有贪、有嗔、有痴、有杂染之分而舍断,应以离贪、离嗔、离痴之圣法而舍断。

Evaṃ ye dhammā ekalakkhaṇā kiccato ca lakkhaṇato ca sāmaññato ca cutūpapātato ca, tesaṃ dhammānaṃ ekasmiṃ dhamme vutte avasiṭṭhā dhammā vuttā bhavanti. Tenāha āyasmā mahākaccāyano ‘‘vuttamhi ekadhamme’’ti.

如此,凡诸法以一相——以作用、以相、以共性、以死生——当说非法品时,其余诸法亦已被说。是故具寿大咖吒亚那说「当说非法品时」。

Niyutto lakkhaṇo hāro. · 相应相线

6. Catubyūhahāravibhaṅgo6. 四部署线分别

§25

Tattha katamo catubyūho hāro? ‘‘Neruttamadhippāyo’’ti ayaṃ. Byañjanena suttassa neruttañca adhippāyo ca nidānañca pubbāparasandhi ca gavesitabbo . Tattha katamaṃ neruttaṃ, yā niruttipadasaṃhitā, yaṃ dhammānaṃ nāmaso ñāṇaṃ. Yadā hi bhikkhu atthassa ca nāmaṃ jānāti, dhammassa ca nāmaṃ jānāti, tathā tathā naṃ abhiniropeti. Ayañca vuccati atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo desanākusalo atītādhivacanakusalo anāgatādhivacanakusalo paccuppannādhivacanakusalo itthādhivacanakusalo purisādhivacanakusalo napuṃsakādhivacanakusalo ekādhivacanakusalo anekādhivacanakusalo, evaṃ sabbāni kātabbāni janapadaniruttāni sabbā ca janapadaniruttiyo. Ayaṃ niruttipadasaṃhitā.

于此,什么是四种串连?即「语言与意趣」。应以文句寻求经的语言、意趣、因缘及前后连结。于此,什么是语言?即与语言词句相应者,即对诸法名称的智。因为当比库知道义的名称,知道法的名称时,他如此如此地使之相应。此被称为善巧于义、善巧于法、善巧于文句、善巧于语言、善巧于前后、善巧于教说、善巧于过去的表述、善巧于未来的表述、善巧于现在的表述、善巧于阴性的表述、善巧于阳性的表述、善巧于中性的表述、善巧于单数的表述、善巧于复数的表述,如此一切应作的地方语言及一切地方语言。这是与语言词句相应者。

§26

Tattha katamo adhippāyo?

于此,什么是意趣?

‘‘Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle ;

「法确实保护行法者,如大伞盖于雨季时;

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī’’ti.

此是善行法之利益,行法者不去恶趣。」

Idha bhagavato ko adhippāyo? Ye apāyehi parimuccitukāmā bhavissanti, te dhammacārino bhavissantīti ayaṃ ettha bhagavato adhippāyo.

于此世尊的意趣是什么?凡欲从恶趣解脱者,他们应是行法者——这是此处世尊的意趣。

‘‘Coro yathā sandhimukhe gahīto, sakammunā haññati bajjhate ca;

「如盗贼于门口被捉,以自业被杀被缚;

Evaṃ ayaṃ pecca pajā parattha, sakammunā haññati bajjhate cā’’ti.

如是此人死后他世,以自业被杀被缚。」

Idha bhagavato ko adhippāyo? Sañcetanikānaṃ katānaṃ kammānaṃ upacitānaṃ dukkhavedanīyānaṃ aniṭṭhaṃ asātaṃ vipākaṃ paccanubhavissatīti ayaṃ ettha bhagavato adhippāyo.

于此世尊的意趣是什么?对于有意所作、积集、应受苦报的诸业,将体验不可喜、不悦意的果报——这是此处世尊的意趣。

‘‘Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;

「诸乐欲的众生，若以杖伤害；」

Attano sukhamesāno, pecca so na labhate sukha’’nti.

「为自己的乐而寻求，死后他不得乐。」

Idha bhagavato ko adhippāyo? Ye sukhena atthikā bhavissanti, te pāpakammaṃ na karissantīti ayaṃ ettha bhagavato adhippāyo.

此处世尊的意趣是什么？凡将欲求乐者，他们将不造恶业——这是此处世尊的意趣。

‘‘Middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī;

「当懈怠且大食者，耽睡眠而辗转卧；」

Mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando’’ti.

「如大猪受饲养，愚者一再入胎。」

Idha bhagavato ko adhippāyo? Ye jarāmaraṇena aṭṭiyitukāmā bhavissanti, te bhavissanti bhojane mattaññuno indriyesu guttadvārā pubbarattāpararattaṃ jāgariyānuyogamanuyuttā vipassakā kusalesu dhammesu sagāravā ca sabrahmacārīsu theresu navesu majjhimesūti ayaṃ ettha bhagavato adhippāyo.

此处世尊的意趣是什么？凡将欲不为老死所恼者，他们将是于食知量者、诸根守护门者、致力于前夜后夜觉醒瑜伽者、观者、于诸善法恭敬者、于同梵行者中对长老、新学、中等者恭敬者——这是此处世尊的意趣。

‘‘Appamādo amatapadaṃ , pamādo maccuno padaṃ;

「不放逸是不死道，放逸是死道；」

Appamattā na mīyanti, ye pamattā yathā matā’’ti.

「不放逸者不死，诸放逸者如已死。」

Idha bhagavato ko adhippāyo? Ye amatapariyesanaṃ pariyesitukāmā bhavissanti, te appamattā viharissantīti ayaṃ ettha bhagavato adhippāyo. Ayaṃ adhippāyo.

于此,世尊的意趣是什么?凡是将欲寻求甘露寻求者,他们将不放逸而住,这是世尊于此的意趣。这是意趣。

§27

Tattha katamaṃ nidānaṃ? Yathā so dhaniyo gopālako bhagavantaṃ āha –

于此,什么是因缘?如彼富有的牧牛者对世尊说——

‘‘Nandati puttehi puttimā, gomā gohi tatheva nandati;

「有子者因子而喜,有牛者亦因牛而喜;

Upadhī hi narassa nandanā, na hi so nandati yo nirūpadhī’’ti.

依着确实是人的喜,无依着者确实不喜。」

Bhagavā āha –

世尊说——

‘‘Socati puttehi puttimā, gopiko gohi tatheva socati;

「有子者因子而忧,牧牛者亦因牛而忧;

Upadhī hi narassa socanā, na hi so socati yo nirūpadhī’’ti.

依着确实是人的忧,无依着者确实不忧。」

Iminā vatthunā iminā nidānena evaṃ ñāyati ‘‘idha bhagavā bāhiraṃ pariggahaṃ upadhi āhā’’ti. Yathā ca māro pāpimā gijjhakūṭā pabbatā puthusilaṃ pātesi, bhagavā āha –

以此事例,以此因缘,如此得知「于此世尊说外在的执取为依着」。如魔波旬从鹫峰山投下大石,世尊说——

‘‘Sacepi kevalaṃ sabbaṃ, gijjhakūṭaṃ calessasi ;

「即使整座鹫峰山都震动，

Neva sammāvimuttānaṃ, buddhānaṃ atthi iñjitaṃ.

正解脱的诸佛也没有动摇。

Nabhaṃ phaleyyappathavī caleyya, sabbeva pāṇā uda santaseyyuṃ;

虚空裂开，大地震动，一切众生都恐惧，

Sallampi ce urasi kampayeyyuṃ , upadhīsu tāṇaṃ na karonti buddhā’’ti.

即使箭在胸前颤动，诸佛也不在诸依中寻求庇护。」

Iminā vatthunā iminā nidānena evaṃ ñāyati ‘‘idha bhagavā kāyaṃ upadhiṃ āhā’’ti. Yathā cāha –

以此事例，以此因缘，如此得知「此处世尊说身为依」。正如所说——

‘‘Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca ;

「贤者们不说那是坚固的束缚，无论是铁的、木的或草编的；

Sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā’’ti.

对宝石耳环的深深染着，对儿子、妻子的期望。」

Iminā vatthunā iminā nidānena evaṃ ñāyati ‘‘idha bhagavā bāhiresu vatthūsu taṇhaṃ āhā’’ti. Yathā cāha –

以此事例，以此因缘，如此得知「此处世尊说对外在事物的渴爱」。正如所说——

‘‘Etaṃ daḷhaṃ bandhanamāhu dhīrā, ohārinaṃ sithilaṃ duppamuñcaṃ;

「诸智者说此是坚固的束缚，向下牵引、松弛、难以解脱；

Etampi chetvāna paribbajanti, anapekkhino kāmasukhaṃ pahāyā’’ti.

断除此后而游方，舍弃欲乐而无所期待。」

Iminā vatthunā iminā nidānena evaṃ ñāyati ‘‘idha bhagavā bāhiravatthukāya taṇhāya pahānaṃ āhā’’ti. Yathā cāha –

以此事例、以此因缘，如此得知「此处世尊说外在事物的渴爱之舍断」。正如所说——

‘‘Āturaṃ asuciṃ pūtiṃ, duggandhaṃ dehanissitaṃ;

「病苦、须跋、腐臭，恶臭、依于身体；

Paggharantaṃ divā rattiṃ, bālānaṃ abhinandita’’nti.

日夜流出，为诸愚者所喜乐。」

Iminā vatthunā iminā nidānena evaṃ ñāyati ‘‘idha bhagavā ajjhattikavatthukāya taṇhāya pahānaṃ āhā’’ti. Yathā cāha –

以此事例、以此因缘，如此得知「此处世尊说内在事物的渴爱之舍断」。正如所说——

‘‘Ucchinda sinehamattano, kumudaṃ sāradikaṃva pāṇinā;

「断除自己的爱染，如以手折秋季的睡莲；

Santimaggameva brūhaya, nibbānaṃ sugatena desita’’nti.

只应培育寂静之道，善逝所说的涅槃。」

Iminā vatthunā iminā nidānena evaṃ ñāyati ‘‘idha bhagavā ajjhattikavatthukāya taṇhāya pahānaṃ āhā’’ti. Idaṃ nidānaṃ.

以此事例、以此因缘，如此得知：「于此，世尊说内在事物的渴爱之舍断。」这是因缘。

Tattha katamo pubbāparasandhi. Yathāha –

于此，什么是前后连结？如所说——

‘‘Kāmandhā jālasañchannā, taṇhāchadanachāditā;

「为欲所盲，为网所覆，为渴爱之盖所遮蔽，

Pamattabandhanā baddhā , macchāva kumināmukhe;

为放逸之缚所缚，如鱼在笱口，

Jarāmaraṇamanventi, vaccho khīrapakova mātara’’nti.

趋向老死，如饮乳之犊趋向母牛。」

Ayaṃ kāmataṇhā vuttā. Sā katamena pubbāparena yujjati? Yathāha –

这是所说的欲爱。它与什么前后相连结？如所说——

‘‘Ratto atthaṃ na jānāti, ratto dhammaṃ na passati;

「染者不知义，染者不见法，

Andhantamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti.

当贪染征服人时，于彼时即成黑暗。」

Iti andhatāya ca sañchannatāya ca sāyeva taṇhā abhilapitā. Yañcāha kāmandhā jālasañchannā, taṇhāchadanachāditāti. Yañcāha ratto atthaṃ na jānāti, ratto dhammaṃ na passatīti, imehi padehi pariyuṭṭhānehi sāyeva taṇhā abhilapitā. Yaṃ andhakāraṃ, ayaṃ dukkhasamudayo, yā ca taṇhā ponobhavikā, yañcāha kāmāti ime kilesakāmā. Yañcāha jālasañchannāti tesaṃ yeva kāmānaṃ payogena pariyuṭṭhānaṃ dasseti, tasmā kilesavasena ca pariyuṭṭhānavasena ca taṇhābandhanaṃ vuttaṃ. Ye edisikā, te jarāmaraṇaṃ anventi, ayaṃ bhagavatā yathānikkhittagāthābalena dassitā jarāmaraṇamanventīti.

如此,以盲目性与覆盖性,渴爱本身被表述。所说的「为欲所盲,为网所覆」,即为渴爱之覆盖所覆盖。所说的「染者不知义,染者不见法」,以这些词句的缠缚,渴爱本身被表述。所说的黑暗,这是苦集,即那导致再有的渴爱。所说的「诸欲」,这些是烦恼欲。所说的「为网所覆」,以那些欲的作用显示缠缚,因此以烦恼方面和缠缚方面说渴爱之缚。那些如此者,他们随逐老死,这是世尊以如其所置偈颂之力所显示的「随逐老死」。

‘‘Yassa papañcā ṭhitī ca natthi, sandānaṃ palighañca vītivatto;

「对于彼,戏论与住立皆无,已超越系缚与障碍;

Taṃ nittaṇhaṃ muniṃ carantaṃ, na vijānāti sadevakopi loko’’ti.

彼无渴爱的牟尼行者,即使天人世间也不能了知。」

Papañcā nāma taṇhādiṭṭhimānā, tadabhisaṅkhatā ca saṅkhārā. Ṭhiti nāma anusayā. Sandānaṃ nāma taṇhāya pariyuṭṭhānaṃ, yāni chattiṃsataṇhāya jāliniyā vicaritāni. Paligho nāma moho. Ye ca papañcā saṅkhārā yā ca ṭhiti yaṃ sandānañca yaṃ palighañca yo etaṃ sabbaṃ samatikkanto, ayaṃ vuccati nittaṇho iti.

戏论,即称为渴爱、见、慢,以及由彼等所作的诸行。住立,即称为随眠。系缚,即称为渴爱的缠缚,即那三十六渴爱网的行境。障碍,即称为痴。凡是那些戏论诸行、那住立、那系缚、那障碍,凡是超越了这一切者,此被称为无渴爱。

§28

Tattha pariyuṭṭhānasaṅkhārā diṭṭhadhammavedanīyā vā upapajjavedanīyā vā aparāpariyavedanīyā vā, evaṃ taṇhā tividhaṃ phalaṃ deti diṭṭhe vā dhamme upapajje vā apare vā pariyāye. Evaṃ bhagavā āha ‘‘yaṃ lobhapakataṃ kammaṃ karoti kāyena vā vācāya vā manasā vā, tassa vipākaṃ anubhoti diṭṭhe vā dhamme upapajje vā apare vā pariyāye’’ti. Idaṃ bhagavato pubbāparena yujjati. Tattha pariyuṭṭhānaṃ diṭṭhadhammavedanīyaṃ vā kammaṃ upapajjavedanīyaṃ vā kammaṃ aparāpariyāyavedanīyaṃ vā kammaṃ, evaṃ kammaṃ tidhā vipaccati diṭṭhe vā dhamme upapajje vā apare vā pariyāye. Yathāha –

于此,缠缚诸行是现法受或生受或后后受,如此渴爱给予三种果报:在现法、在生、或在其他时机。如此世尊说:「凡以身或以语或以意造作贪所生的业,他体验其果报:在现法、在生、或在其他时机。」这与世尊前后一致。于此,缠缚是现法受业、或生受业、或后后时机受业,如此业三种成熟:在现法、在生、或在其他时机。如所说:

‘‘Yañce bālo idha pāṇātipātī hoti…pe… micchādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṃ paṭisaṃvedeti upapajje vā apare vā pariyāye’’ti. Idaṃ bhagavato pubbāparena yujjati. Tattha pariyuṭṭhānaṃ paṭisaṅkhānabalena pahātabbaṃ, saṅkhārā dassanabalena, chattiṃsa taṇhāvicaritāni bhāvanābalena pahātabbānīti evaṃ taṇhāpi tidhā pahīyati. Yā nittaṇhātā ayaṃ saupādisesā nibbānadhātu. Bhedā kāyassa ayaṃ anupādisesā nibbānadhātu.

「若愚者在此是杀生者...乃至...是邪见者,他在现法体验果报、或在生、或在其他时机。」这与世尊前后一致。于此,缠缚应以思择力断除,诸行以见力,三十六渴爱行境应以修习力断除,如此渴爱也三种断除。那无渴爱性,这是有余涅槃界。身坏时,这是无余涅槃界。

Papañco nāma vuccati anubandho. Yañcāha bhagavā ‘‘papañceti atītānāgatapaccuppannaṃ cakkhuviññeyyaṃ rūpaṃ ārabbhā’’ti. Yañcāha bhagavā – ‘‘atīte, rādha, rūpe anapekkho hohi, anāgataṃ rūpaṃ mā abhinandi, paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭinissaggāya paṭipajjā’’ti. Idaṃ bhagavato pubbāparena yujjati. Yo cāpi papañco ye ca saṅkhārā yā ca atītānāgatapaccuppannassa abhinandanā, idaṃ ekatthaṃ. Api ca aññamaññehi padehi aññamaññehi akkharehi aññamaññehi byañjanehi aparimāṇā dhammadesanā vuttā bhagavatā. Evaṃ suttena suttaṃ saṃsandayitvā pubbāparena saddhiṃ yojayitvā suttaṃ niddiṭṭhaṃ bhavati.

戏论,即称为随缚。世尊所说:「戏论,缘于过去未来现在眼所识之色。」世尊所说:「拉达,对过去之色应无期待,对未来之色勿欢喜,对现在之色应为厌离、离贪、灭、舍遣而行道。」这与世尊前后一致。凡是戏论、凡是诸行、凡是对过去未来现在的欢喜,这是同一义。而且,世尊以不同的词句、不同的文字、不同的章句,说了无量的法教。如此,以经与经相连结,与前后相结合,经被分别论。

So cāyaṃ pubbāparo sandhi catubbidho atthasandhi byañjanasandhi desanāsandhi niddesasandhīti.

而这前后连结有四种:义连结、章句连结、教说连结、分别论连结。

Tattha atthasandhi chappadāni saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammatā paññattīti.

于此,义连结是六足:显示、阐明、开显、分别论、阐释、施设。

Byañjanasandhi chappadāni akkharaṃ padaṃ byañjanaṃ ākāro nirutti niddesoti.

文连结是六足:字、句、文字、形态、词源、分别论。

Desanāsandhi na ca pathaviṃ nissāya jhāyati jhāyī jhāyati ca. Na ca āpaṃ nissāya jhāyati jhāyī jhāyati ca, na ca tejaṃ nissāya jhāyati jhāyī jhāyati ca, na ca vāyuṃ nissāya jhāyati jhāyī jhāyati ca. Na ca ākāsānañcāyatanaṃ nissāya…pe… na ca viññāṇañcāyatanaṃ nissāya…pe… na ca ākiñcaññāyatanaṃ nissāya…pe… na ca nevasaññānāsaññāyatanaṃ nissāya…pe… na ca imaṃ lokaṃ nissāya…pe… na ca paralokaṃ nissāya jhāyati jhāyī jhāyati ca. Yamidaṃ ubhayamantarena diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ vitakkitaṃ vicāritaṃ manasānucintitaṃ, tampi nissāya na jhāyati jhāyī jhāyati ca. Ayaṃ sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anissitena cittena na ñāyati jhāyanto.

教说连结:不依地而禅修,禅修者禅修。不依水而禅修,禅修者禅修。不依火而禅修,禅修者禅修。不依风而禅修,禅修者禅修。不依空无边处……不依识无边处……不依无所有处……不依非想非非想处……不依此世……不依他世而禅修,禅修者禅修。凡此两者之间所见、所闻、所觉知、所识知、所得、所寻求、所思惟、所伺察、意所随念者,依彼亦不禅修,禅修者禅修。在此有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的众生界、有天人的世间,以无所依的心禅修者不被知。

Yathā māro pāpimā godhikassa kulaputtassa viññāṇaṃ samanvesanto na jānāti na passati. So hi papañcātīto taṇhāpahānena diṭṭhinissayopissa natthi. Yathā ca godhikassa, evaṃ vakkalissa sadevakena lokena samārakena sabrahmakena sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anissitacittā na ñāyanti jhāyamānā. Ayaṃ desanāsandhi.

如魔波旬寻求果德玛善男子的识,不知不见。因为他已超越戏论,以舍断渴爱,见依对他不存在。如对果德玛,如是对瓦咖利,在有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的众生界、有天人的世间,以无所依的心禅修者不被知。这是教说连结。

Tattha katamā niddesasandhi? Nissitacittā akusalapakkhena niddisitabbā, anissitacittā kusalapakkhena niddisitabbā. Nissitacittā kilesena niddisitabbā, anissitacittā vodānena niddisitabbā. Nissitacittā saṃsārappavattiyā niddisitabbā, anissitacittā saṃsāranivattiyā niddisitabbā. Nissitacittā taṇhāya ca avijjāya ca niddisitabbā, anissitacittā samathena ca vipassanāya ca niddisitabbā. Nissitacittā ahirikena ca anottappena ca niddisitabbā, anissitacittā hiriyā ca ottappena ca niddisitabbā. Nissitacittā asatiyā ca asampajaññena ca niddisitabbā, anissitacittā satiyā ca sampajaññena ca niddisitabbā. Nissitacittā ayoniyā ca ayonisomanasikārena ca niddisitabbā, anissitacittā yoniyā ca yonisomanasikārena ca niddisitabbā. Nissitacittā kosajjena ca dovacassena ca niddisitabbā, anissitacittā vīriyārambhena ca sovacassena ca niddisitabbā. Nissitacittā assaddhiyena ca pamādena ca niddisitabbā, anissitacittā saddhāya ca appamādena ca niddisitabbā. Nissitacittā asaddhammassavanena ca asaṃvaraṇena ca niddisitabbā, anissitacittā saddhammassavanena ca saṃvarena ca niddisitabbā. Nissitacittā abhijjhāya ca byāpādena ca niddisitabbā, anissitacittā anabhijjhāya ca abyāpādena ca niddisitabbā. Nissitacittā nīvaraṇehi ca saṃyojaniyehi ca niddisitabbā, anissitacittā rāgavirāgāya ca cetovimuttiyā avijjāvirāgāya ca paññāvimuttiyā niddisitabbā. Nissitacittā ucchedadiṭṭhiyā ca sassatadiṭṭhiyā ca niddisitabbā, anissitacittā saupādisesāya ca anupādisesāya ca nibbānadhātuyā niddisitabbā. Ayaṃ niddesasandhi. Tenāha āyasmā mahākaccāyano ‘‘neruttamadhippāyo’’ti.

于此,什么是分别论连结?有所依的心应以不善方面来分别论,无所依的心应以善方面来分别论。有所依的心应以烦恼来分别论,无所依的心应以清净来分别论。有所依的心应以轮回流转来分别论,无所依的心应以轮回还灭来分别论。有所依的心应以渴爱与无明来分别论,无所依的心应以止与观来分别论。有所依的心应以无惭与无愧来分别论,无所依的心应以惭与愧来分别论。有所依的心应以失念与不正知来分别论,无所依的心应以念与正知来分别论。有所依的心应以非理与非理作意来分别论,无所依的心应以如理与如理作意来分别论。有所依的心应以懈怠与难教来分别论,无所依的心应以精进发起与易教来分别论。有所依的心应以不信与放逸来分别论,无所依的心应以信与不放逸来分别论。有所依的心应以不听闻正法与不防护来分别论,无所依的心应以听闻正法与防护来分别论。有所依的心应以贪与嗔来分别论,无所依的心应以无贪与无嗔来分别论。有所依的心应以诸盖与诸结来分别论,无所依的心应以贪离贪与心解脱、无明离贪与慧解脱来分别论。有所依的心应以断见与常见来分别论,无所依的心应以有余依涅槃界与无余依涅槃界来分别论。这是分别论连结。因此,具寿摩诃咖吒亚那说:「无文字的意趣」。

Niyutto catubyūho hāro. · 相应四部署线

7. Āvaṭṭahāravibhaṅgo7. 转回线分别

§29

Tattha katamo āvaṭṭo hāro? ‘‘Ekamhi padaṭṭhāne’’ti ayaṃ.

于此,什么是回转、引取?「在一个立足处」,这是。

‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane;

「你们应发勤、应努力、应致力于佛陀的教诫;

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’’ti.

你们应摧破死魔的军队,如象摧破芦苇屋。」

‘‘Ārambhatha nikkamathā’’ti vīriyassa padaṭṭhānaṃ. ‘‘Yuñjatha buddhasāsane’’ti samādhissa padaṭṭhānaṃ. ‘‘Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’’ti paññāya padaṭṭhānaṃ. ‘‘Ārambhatha nikkamathā’’ti vīriyindriyassa padaṭṭhānaṃ. ‘‘Yuñjatha buddhasāsane’’ti samādhindriyassa padaṭṭhānaṃ. ‘‘Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’’ti paññindriyassa padaṭṭhānaṃ. Imāni padaṭṭhānāni desanā.

「你们应当努力、应当出离」,这是精进的立足处。「你们应当致力于佛陀的教诫」,这是定的立足处。「你们应当摧毁死魔的军队,如象摧毁芦苇屋」,这是慧的立足处。「你们应当努力、应当出离」,这是精进根的立足处。「你们应当致力于佛陀的教诫」,这是定根的立足处。「你们应当摧毁死魔的军队,如象摧毁芦苇屋」,这是慧根的立足处。这些是立足处的教说。

Ayuñjantānaṃ vā sattānaṃ yoge, yuñjantānaṃ vā ārambho.

对于不致力的有情来说是轭,对于致力的有情来说是努力。

Tattha ye na yuñjanti, te pamādamūlakā na yuñjanti. So pamādo duvidho taṇhāmūlako avijjāmūlako ca. Tattha avijjāmūlako yena aññāṇena nivuto ñeyyaṭṭhānaṃ nappajānāti pañcakkhandhā uppādavayadhammāti, ayaṃ avijjāmūlako. Yo taṇhāmūlako, so tividho anuppannānaṃ bhogānaṃ uppādāya pariyesanto pamādaṃ āpajjati, uppannānaṃ bhogānaṃ ārakkhanimittaṃ paribhoganimittañca pamādaṃ āpajjati ayaṃ loke catubbidho pamādo ekavidho avijjāya tividho taṇhāya. Tattha avijjāya nāmakāyo padaṭṭhānaṃ. Taṇhāya rūpakāyo padaṭṭhānaṃ. Taṃ kissa hetu, rūpīsu bhavesu ajjhosānaṃ, arūpīsu sammoho? Tattha rūpakāyo rūpakkhandho nāmakāyo cattāro arūpino khandhā. Ime pañcakkhandhā katamena upādānena saupādānā, taṇhāya ca avijjāya ca? Tattha taṇhā dve upādānāni kāmupādānañca sīlabbatupādānañca. Avijjā dve upādānāni diṭṭhupādānañca attavādupādānañca. Imehi catūhi upādānehi ye saupādānā khandhā, idaṃ dukkhaṃ. Cattāri upādānāni, ayaṃ samudayo. Pañcakkhandhā dukkhaṃ. Tesaṃ bhagavā pariññāya pahānāya ca dhammaṃ deseti dukkhassa pariññāya samudayassa pahānāya.

在此,那些不致力者,他们因放逸之根而不致力。那放逸有二种:以渴爱为根的和以无明为根的。在此,以无明为根的,由于被无知所覆盖,不了知所应知之处「五蕴是生灭法」,这是以无明为根的。那以渴爱为根的,有三种:为了未生起的财富的生起而寻求,陷入放逸;为了已生起的财富的守护之相和受用之相,陷入放逸。这是世间的四种放逸:一种属于无明,三种属于渴爱。在此,名身是无明的立足处,色身是渴爱的立足处。那是什么原因?在色有中是执着,在无色有中是迷惑。在此,色身是色蕴,名身是四无色蕴。这五蕴以何种取而成为有取的?以渴爱和无明。在此,渴爱是二取:欲取和戒禁取。无明是二取:见取和我论取。以这四取而成为有取的诸蕴,这是苦。四取,这是集。五蕴是苦。世尊为了遍知它们和断除它们而说法,为了遍知苦和断除集。

§30

Tattha yo tividho taṇhāmūlako pamādo anuppannānaṃ bhogānaṃ uppādāya pariyesati, uppannānaṃ bhogānaṃ ārakkhaṇañca karoti paribhoganimittañca, tassa sampaṭivedhena rakkhaṇā paṭisaṃharaṇā, ayaṃ samatho.

在此,那三种以渴爱为根的放逸:为了未生起的财富的生起而寻求,为了已生起的财富而作守护和受用之相,对于它的通达、守护、收摄,这是止。

So kathaṃ bhavati? Yadā jānāti kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato okārañca saṃkilesañca vodānañca nekkhamme ca ānisaṃsaṃ. Tattha yā vīmaṃsā upaparikkhā ayaṃ vipassanā. Ime dve dhammā bhāvanāpāripūriṃ gacchanti samatho ca vipassanā ca. Imesu dvīsu dhammesu bhāviyamānesu dve dhammā pahīyanti taṇhā ca avijjā ca, imesu dvīsu dhammesu pahīnesu cattāri upādānāni nirujjhanti. Upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Iti purimakāni ca dve saccāni dukkhaṃ samudayo ca, samatho ca vipassanā ca maggo. Bhavanirodho nibbānaṃ imāni cattāri saccāni. Tenāha bhagavā ‘‘ārambhatha nikkamathā’’ti.

那如何生起?当他如实知诸欲的味是味、患是患、出离是出离、下劣、杂染、清净、出离中的利益时。在此,那审察、遍察,这是观。这二法达到修习的圆满:止与观。当修习这二法时,二法被断除:渴爱与无明。当这二法被断除时,四取灭尽。由取灭而有灭,由有灭而生灭,由生灭而老死、愁、悲、苦、忧、恼灭尽。如是有这整个苦蕴的灭尽。如是,前二谛是苦与集,止与观是道,有灭是涅槃,这是四谛。因此世尊说「你们应当努力、应当出离」。

Yathāpi mūle anupaddave daḷhe, chinnopi rukkho punareva rūhati;

犹如根未受损、坚固,被砍断的树仍会再生;

Evampi taṇhānusaye anūhate, nibbattatī dukkhamidaṃ punappunaṃ.

如是,若渴爱随眠未被根除,此苦一再生起。

Ayaṃ taṇhānusayo. Katamassā taṇhāya? Bhavataṇhāya. Yo etassa dhammassa paccayo ayaṃ avijjā. Avijjāpaccayā hi bhavataṇhā. Ime dve kilesā taṇhā ca avijjā ca. Tāni cattāri upādānāni tehi catūhi upādānehi ye saupādānā khandhā, idaṃ dukkhaṃ. Cattāri upādānāni ayaṃ samudayo. Pañcakkhandhā dukkhaṃ. Tesaṃ bhagavā pariññāya ca pahānāya ca dhammaṃ deseti dukkhassa pariññāya samudayassa pahānāya.

这是渴爱随眠。何种渴爱?有渴爱。这个法的缘是无明。因为以无明为缘而有有渴爱。这二烦恼是渴爱与无明。那四取,以这四取而成为有取的诸蕴,这是苦。四取,这是集。五蕴是苦。世尊为了遍知它们和断除它们而说法,为了遍知苦和断除集。

Yena taṇhānusayaṃ samūhanati , ayaṃ samatho. Yena taṇhānusayassa paccayaṃ avijjaṃ vārayati, ayaṃ vipassanā. Ime dve dhammā bhāvanāpāripūriṃ gacchanti samatho ca vipassanā ca. Tattha samathassa phalaṃ rāgavirāgā cetovimutti, vipassanāya phalaṃ avijjāvirāgā paññāvimutti. Iti purimakāni ca dve saccāni dukkhaṃ samudayo ca, samatho vipassanā ca maggo, dve ca vimuttiyo nirodho. Imāni cattāri saccāni. Tenāha bhagavā ‘‘yathāpi mūle’’ti.

凡根除渴爱随眠者,此为止。凡阻止渴爱随眠之缘——无明者,此为观。这两种法——止与观——达到修习圆满。于此,止的果是由于离贪而心解脱,观的果是由于离无明而慧解脱。如是,前二谛是苦与集,止与观是道,两种解脱是灭。这些是四谛。因此世尊说「如根」等。

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

「诸恶莫作,众善奉行;

Sacittapariyodāpanaṃ , etaṃ buddhāna sāsana’’nti.

自净其意,是诸佛教。」

Sabbapāpaṃ nāma tīṇi duccaritāni kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ, te dasa akusalakammapathā pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo pisuṇā vācā pharusā vācā samphappalāpo abhijjhā byāpādo micchādiṭṭhi, tāni dve kammāni cetanā cetasikañca. Tattha yo ca pāṇātipāto yā ca pisuṇā vācā yā ca pharusā vācā, idaṃ dosasamuṭṭhānaṃ. Yañca adinnādānaṃ yo ca kāmesumicchācāro yo ca musāvādo, idaṃ lobhasamuṭṭhānaṃ, yo samphappalāpo, idaṃ mohasamuṭṭhānaṃ. Imāni satta kāraṇāni cetanākammaṃ. Yā abhijjhā, ayaṃ lobho akusalamūlaṃ. Yo byāpādo, ayaṃ doso akusalamūlaṃ. Yā micchādiṭṭhi, ayaṃ micchāmaggo. Imāni tīṇi kāraṇāni cetasikakammaṃ. Tenāha ‘‘cetanākammaṃ cetasikakamma’’nti.

一切恶名为三种恶行——身恶行、语恶行、意恶行,即那十不善业道——杀生、不与取、欲邪行、妄语、两舌、粗恶语、杂秽语、贪、嗔恨、邪见,那些是两种业——思业与思所成业。于此,凡杀生、两舌、粗恶语,此是嗔根生起。凡不与取、欲邪行、妄语,此是贪根生起。凡杂秽语,此是痴根生起。这七种原因是思业。凡贪,此是贪不善根。凡嗔恨,此是嗔不善根。凡邪见,此是邪道。这三种原因是思所成业。因此说「思业与思所成业」。

Akusalamūlaṃ payogaṃ gacchantaṃ catubbidhaṃ agatiṃ gacchati chandā dosā bhayā mohā. Tattha yaṃ chandā agatiṃ gacchati, idaṃ lobhasamuṭṭhānaṃ. Yaṃ dosā agatiṃ gacchati, idaṃ dosasamuṭṭhānaṃ. Yaṃ bhayā ca mohā ca agatiṃ gacchati, idaṃ mohasamuṭṭhānaṃ. Tattha lobho asubhāya pahīyati. Doso mettāya. Moho paññāya. Tathā lobho upekkhāya pahīyati. Doso mettāya ca karuṇāya ca. Moho muditāya pahānaṃ abbhatthaṃ gacchati. Tenāha bhagavā ‘‘sabbapāpassa akaraṇa’’nti.

不善根行于运作时,以四种方式趣向非道——由欲、由嗔、由怖、由痴。于此,凡由欲趣向非道,此是贪根生起。凡由嗔趣向非道,此是嗔根生起。凡由怖与由痴趣向非道,此是痴根生起。于此,贪由须跋而断除。嗔由慈。痴由慧。同样,贪由舍而断除。嗔由慈与悲。痴由喜而达到断除。因此世尊说「诸恶莫作」。

§31

Sabbapāpaṃ nāma aṭṭha micchattāni micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi, idaṃ vuccati sabbapāpaṃ. Imesaṃ aṭṭhannaṃ micchattānaṃ yā akiriyā akaraṇaṃ anajjhācāro, idaṃ vuccati sabbapāpassa akaraṇaṃ.

一切恶名为八邪性——邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定,此称为一切恶。对于这八邪性的不作、不行、不实行,此称为诸恶莫作。

Aṭṭhasu micchattesu pahīnesu aṭṭha sammattāni sampajjanti. Aṭṭhannaṃ sammattānaṃ yā kiriyā karaṇaṃ sampādanaṃ, ayaṃ vuccati kusalassa upasampadā. Sacittapariyodāpananti atītassa maggassa bhāvanākiriyaṃ dassayati, citte pariyodāpite pañcakkhandhā pariyodāpitā bhavanti, evañhi bhagavā āha ‘‘cetovisuddhatthaṃ, bhikkhave, tathāgate brahmacariyaṃ vussatī’’ti. Duvidhā hi pariyodāpanā nīvaraṇappahānañca anusayasamugghāto ca. Dve pariyodāpanabhūmiyo dassanabhūmi ca, bhāvanābhūmi ca, tattha yaṃ paṭivedhena pariyodāpeti, idaṃ dukkhaṃ. Yato pariyodāpeti, ayaṃ samudayo. Yena pariyodāpeti, ayaṃ maggo. Yaṃ pariyodāpitaṃ, ayaṃ nirodho. Imāni cattāri saccāni. Tenāha bhagavā ‘‘sabbapāpassa akaraṇa’’nti.

当八邪性断除时,八正性成就。对于八正性的作、行、成就,此称为众善奉行。「自净其意」显示过去道的修习作用,当心清净时,五蕴成为清净,如是世尊说「比库们,为了心清净,于如来处修习梵行」。清净有两种——断除诸盖与根除随眠。有两种清储食净屋——见地与修习地,于此,凡以通达而清净,此是苦。从何清净,此是集。以何清净,此是道。凡已清净,此是灭。这些是四谛。因此世尊说「诸恶莫作」等。

‘‘Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;

「法实保护行法者,如雨季时之大伞;

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī’’ti.

这是法被善行的利益,行法者不去恶趣。

Dhammo nāma duvidho indriyasaṃvaro maggo ca. Duggati nāma duvidhā devamanusse vā upanidhāya apāyā duggati, nibbānaṃ vā upanidhāya sabbā upapattiyo duggati. Tattha yā saṃvarasīle akhaṇḍakāritā, ayaṃ dhammo suciṇṇo apāyehi rakkhati. Evaṃ bhagavā āha – dvemā, bhikkhave, sīlavato gatiyo devā ca manussā ca. Evañca nāḷandāyaṃ nigame asibandhakaputto gāmaṇi bhagavantaṃ etadavoca –

所谓法有二种:根律仪与道。所谓恶趣有二种:以天人为基准,恶道是恶趣;或以涅槃为基准,一切再生处是恶趣。其中,在律仪戒中无破损,这是善行的法,保护免于恶道。如是世尊说——诸比库,持戒者有此二趣:天与人。如是在那喇兰达村,阿西班达咖之子村长对世尊如此说——

‘‘Brāhmaṇā, bhante, pacchābhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā, te mataṃ kālaṅkataṃ uyyāpenti nāma, saññāpenti nāma, saggaṃ nāma okkāmenti . Bhagavā pana, bhante, arahaṃ sammāsambuddho pahoti tathā kātuṃ, yathā sabbo loko kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā’’ti.

「尊者,西方的婆罗门们,持水瓶者、戴水藻花环者、入水沐浴者、事火者,他们能令死者、命终者上升,能令其往生,能令其投生天界。然而,尊者,世尊、阿拉汉、正等正觉者能够如此做,使得一切世间在身坏命终后投生善趣、天界吗?」

‘‘Tena hi, gāmaṇi, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsīti.

「那么,村长,我就此反问你,你认为合适的就如此回答。

‘‘Taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tamenaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetuvā pañjalikaṃ anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā’’ti. ‘‘No hetaṃ, bhante’’.

「村长,你认为如何?这里若有一人,杀生、不与取、欲邪行、妄语、两舌、粗恶语、杂秽语、贪婪、嗔恨心、邪见,大众聚集会合,祈求他、赞叹他、合掌围绕他『愿此人身坏命终后投生善趣、天界』。村长,你认为如何?那人会因大众的祈求、赞叹、合掌围绕而在身坏命终后投生善趣、天界吗?」「不会的,尊者。」

‘‘Seyyathāpi, gāmaṇi, puriso mahatiṃ puthusilaṃ gambhīre udakarahade pakkhipeyya, tamenaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ummujja, bho, puthusile, uplava bho puthusile, thalamuplava, bho puthusile’ti. Taṃ kiṃ maññasi gāmaṇi, api nu sā mahatī puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṃ anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṃ vā uplaveyyā’’ti. ‘‘No hetaṃ , bhante’’. ‘‘Evameva kho, gāmaṇi, yo so puriso pāṇātipātī…pe… micchādiṭṭhiko, kiñcāpi naṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti. Atha kho so puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

「村长,譬如有人将大块石头投入深水池中,大众聚集会合,祈求它、赞叹它、合掌围绕它『尊敬的石头,请浮起!尊敬的石头,请上升!尊敬的石头,请浮到岸上!』村长,你认为如何?那大块石头会因大众的祈求、赞叹、合掌围绕而浮起、上升或浮到岸上吗?」「不会的,尊者。」「同样地,村长,那杀生者……乃至……邪见者,即使大众聚集会合,祈求他、赞叹他、合掌围绕他『愿此人身坏命终后投生善趣、天界』,然而那人身坏命终后会投生苦界、恶趣、堕处、地狱。

‘‘Taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko, tamenaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṃ anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’’ti. ‘‘No hetaṃ, bhante’’.

「村长,你认为如何?这里若有一人,离杀生、离不与取、离欲邪行、离妄语、离两舌、离粗恶语、离杂秽语、不贪婪、无嗔恨心、正见,大众聚集会合,祈求他、赞叹他、合掌围绕他『愿此人身坏命终后投生苦界、恶趣、堕处、地狱』。村长,你认为如何?那人会因大众的祈求、赞叹、合掌围绕而在身坏命终后投生苦界、恶趣、堕处、地狱吗?」「不会的,尊者。」

‘‘Seyyathāpi, gāmaṇi, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā , sā adhogāmī assa. Yañca khvassa tatra sappi vā telaṃ vā, taṃ uddhaṃgāmi assa. Tamenaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘osīda, bho sappitela, saṃsīda, bho sappitela, adho gaccha ‘bho sappitelā’ti. Taṃ kiṃ maññasi gāmaṇi, api nu taṃ sappitelaṃ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṃ anuparisakkanahetu vā ‘osīdeyya vā saṃsīdeyya vā adho vā gaccheyyā’ti. ‘‘No hetaṃ, bhante’’.

「村长,譬如有人将酥油瓶或油瓶沉入深水池中后打破它。其中的碎片或碎块会下沉,而其中的酥油或油会上浮。大众聚集会合,祈求它、赞叹它、合掌围绕它『尊敬的酥油,请下沉!尊敬的酥油,请沉没!尊敬的酥油,请下去!』村长,你认为如何?那酥油会因大众的祈求、赞叹、合掌围绕而下沉、沉没或下去吗?」「不会的,尊者。」

‘‘Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato…pe… sammādiṭṭhiko, kiñcāpi naṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’’’ti. Atha kho so puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Iti dhammo suciṇṇo apāyehi rakkhati. Tattha yā maggassa tikkhatā adhimattatā, ayaṃ dhammo suciṇṇo sabbāhi upapattīhi rakkhati. Evaṃ bhagavā āha –

「村长,同样地,那位离杀生...乃至...具正见的人,即使大众聚集一起恳求他、赞叹他、合掌围绕他说『愿此人身坏命终后生于苦处、恶趣、堕处、地狱』。然而那人身坏命终后会生于善趣、天界。如此,善行之法守护免于恶趣。在此,道的锐利性、殊胜性,此善行之法守护免于一切投生。世尊如是说——」

‘‘Tasmā rakkhitacittassa , sammāsaṅkappagocaro;

「因此,守护心者,以正思惟为行境;」

Sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṃ;

「以正见为先导,了知生灭;」

Thinamiddhābhibhū bhikkhu, sabbā duggatiyo jahe’’ti.

「克服昏沉睡眠的比库,应舍断一切恶趣。」

§32

Tattha duggatīnaṃ hetu taṇhā ca avijjā ca, tāni cattāri upādānāni, tehi catūhi upādānehi ye saupādānā khandhā, idaṃ dukkhaṃ. Cattāri upādānāni, ayaṃ samudayo. Pañcakkhandhā dukkhaṃ, tesaṃ bhagavā pariññāya ca pahānāya ca dhammaṃ deseti dukkhassa pariññāya samudayassa pahānāya. Tattha taṇhāya pañcindriyāni rūpīni padaṭṭhānaṃ. Avijjāya manindriyaṃ padaṭṭhānaṃ. Pañcindriyāni rūpīni rakkhanto samādhiṃ bhāvayati, taṇhañca niggaṇhāti. Manindriyaṃ rakkhanto vipassanaṃ bhāvayati, avijjañca niggaṇhāti. Taṇhāniggahena dve upādānāni pahīyanti kāmupādānañca sīlabbatupādānañca. Avijjāniggahena dve upādānāni pahīyanti diṭṭhupādānañca attavādupādānañca. Catūsu upādānesu pahīnesu dve dhammā bhāvanāpāripūriṃ gacchanti samatho ca vipassanā ca. Idaṃ vuccati brahmacariyanti.

在此,诸恶趣之因是渴爱与无明,那四种取,由那四种取而有有取之诸蕴,此即是苦。四种取,此即是集。五蕴是苦,世尊为了遍知与舍断它们而说法,为了遍知苦、舍断集。在此,对于渴爱,五色根是足处。对于无明,意根是足处。守护五色根而修习定,并调伏渴爱。守护意根而修习观,并调伏无明。由调伏渴爱而舍断两种取——欲取与戒禁取。由调伏无明而舍断两种取——见取与我论取。当四种取被舍断时,两种法达到修习圆满——止与观。此称为梵行。

Tattha brahmacariyassa phalaṃ cattāri sāmaññaphalāni sotāpattiphalaṃ sakadāgāmiphalaṃ anāgāmiphalaṃ arahattaṃ aggaphalaṃ. Imāni cattāri brahmacariyassa phalāni . Iti purimakāni ca dve saccāni dukkhaṃ samudayo ca. Samatho ca vipassanā ca brahmacariyañca maggo, brahmacariyassa phalāni ca tadārammaṇā ca asaṅkhatādhātu nirodho. Imāni cattāri saccāni. Tenāha bhagavā ‘‘dhammo have rakkhatī’’ti.

在此,梵行之果是四沙门果——须陀洹果、斯陀含果、阿那含果、阿拉汉最上果。这些是梵行的四种果。如此,前两谛是苦与集。止与观以及梵行是道,梵行之诸果及其所缘与无为界是灭。这些是四谛。因此世尊说「法确实守护」。

Tattha yaṃ paṭivedhena rakkhati, idaṃ dukkhaṃ. Yato rakkhati, ayaṃ samudayo. Yena rakkhati, ayaṃ maggo. Yaṃ rakkhati, ayaṃ nirodho. Imāni cattāri saccāni. Tenāha āyasmā mahākaccāyano ‘‘ekamhi padaṭṭhāne’’ti.

在此,以证悟所守护的,此即是苦。从何守护,此即是集。以何守护,此即是道。守护什么,此即是灭。这些是四谛。因此具寿摩诃咖吒亚那说「在一个足处」。

Niyutto āvaṭṭo hāro. · 相应转回线

8. Vibhattihāravibhaṅgo8. 分析线分别

§33

Tattha katamo vibhattihāro? ‘‘Dhammañca padaṭṭhānaṃ bhūmiñcā’’ti.

在此,什么是格的省略?「法与足处与地」。

Dve suttāni vāsanābhāgiyañca nibbedhabhāgiyañca. Dve paṭipadā puññabhāgiyā ca phalabhāgiyā ca. Dve sīlāni saṃvarasīlañca pahānasīlañca, tattha bhagavā vāsanābhāgiyaṃ suttaṃ puññabhāgiyāya paṭipadāya desayati, so saṃvarasīle ṭhito tena brahmacariyena brahmacārī bhavati, tattha bhagavā nibbedhabhāgiyaṃ suttaṃ phalabhāgiyāya paṭipadāya desayati, so pahānasīle ṭhito tena brahmacariyena brahmacārī bhavati.

有两种经:熏习部分与洞察部分。有两种道:福德部分与果部分。有两种戒:防护戒与舍断戒。于此,世尊为福德部分之道而教导熏习部分之经,住立于防护戒者,以该梵行而成为梵行者。于此,世尊为果部分之道而教导洞察部分之经,住立于舍断戒者,以该梵行而成为梵行者。

Tattha katamaṃ vāsanābhāgiyaṃ suttaṃ? Vāsanābhāgiyaṃ nāma suttaṃ dānakathā sīlakathā saggakathā kāmānaṃ ādīnavo nekkhamme ānisaṃsoti.

于此,什么是熏习部分之经?名为熏习部分之经,即布施之说、戒之说、天界之说、诸欲之过患、出离之功德。

Tattha katamaṃ nibbedhabhāgiyaṃ suttaṃ? Nibbedhabhāgiyaṃ nāma suttaṃ yā catusaccappakāsanā, vāsanābhāgiye sutte natthi pajānanā, natthi maggo, natthi phalaṃ. Nibbedhabhāgiye sutte atthi pajānanā, atthi maggo, atthi phalaṃ. Imāni cattāri suttāni. Imesaṃ catunnaṃ suttānaṃ desanāya phalena sīlena brahmacariyena sabbato vicayena hārena vicinitvā yuttihārena yojayitabbā yāvatikā ñāṇassa bhūmi.

于此,什么是洞察部分之经?名为洞察部分之经,即四谛之阐明。在熏习部分之经中,无遍知,无道,无果。在洞察部分之经中,有遍知,有道,有果。这些是四种经。为了教导这四种经,应以果、以戒、以梵行、以一切探究之方式、以推理之方式来连结,直至智之地。

§34

Tattha katame dhammā sādhāraṇā? Dve dhammā sādhāraṇā nāmasādhāraṇā vatthusādhāraṇā ca. Yaṃ vā pana kiñci aññampi evaṃ jātiyaṃ, micchattaniyatānaṃ sattānaṃ aniyatānañca sattānaṃ dassanappahātabbā kilesā sādhāraṇā, puthujjanassa sotāpannassa ca kāmarāgabyāpādā sādhāraṇā, puthujjanassa anāgāmissa ca uddhaṃbhāgiyā saṃyojanā sādhāraṇā, yaṃ kiñci ariyasāvako lokiyaṃ samāpattiṃ samāpajjati, sabbā sā avītarāgehi sādhāraṇā, sādhāraṇā hi dhammā evaṃ aññamaññaṃ paraṃ paraṃ sakaṃ sakaṃ visayaṃ nātivattanti. Yopi imehi dhammehi samannāgato na so taṃ dhammaṃ upātivattati. Ime dhammā sādhāraṇā.

于此,什么是共通之法?两种法是共通的:名共通与事共通。或者任何其他如此种类的,对于邪性决定之有情与不定之有情,见所断之烦恼是共通的。对于凡夫与须陀洹,欲贪与嗔恨是共通的。对于凡夫与阿那含,上分结是共通的。圣弟子证入任何世间等至,一切彼等与未离贪者共通。共通之法如此不超越各自、更高、各自之境界。具足这些法者,他不超越该法。这些是共通之法。

Tattha katame dhammā asādhāraṇā? Yāva desanaṃ upādāya gavesitabbā sekkhāsekkhā bhabbābhabbāti, aṭṭhamakassa sotāpannassa ca kāmarāgabyāpādā sādhāraṇā dhammatā asādhāraṇā, aṭṭhamakassa anāgāmissa ca uddhambhāgiyā saṃyojanā sādhāraṇā dhammatā asādhāraṇā. Sabbesaṃ sekkhānaṃ nāmaṃ sādhāraṇaṃ dhammatā asādhāraṇā. Sabbesaṃ paṭipannakānaṃ nāmaṃ sādhāraṇaṃ dhammatā asādhāraṇā. Sabbesaṃ sekkhānaṃ sekkhasīlaṃ sādhāraṇaṃ dhammatā asādhāraṇā. Evaṃ visesānupassinā hīnukkaṭṭhamajjhimaṃ upādāya gavesitabbaṃ.

于此,什么是不共通之法?应依教导而寻求:有学无学、有能力无能力。对于第八者与须陀洹,欲贪与嗔恨是共通的,法性是不共通的。对于第八者与阿那含,上分结是共通的,法性是不共通的。对于一切有学,名是共通的,法性是不共通的。对于一切行道者,名是共通的,法性是不共通的。对于一切有学,有学戒是共通的,法性是不共通的。如此随观差别者,应依下劣、殊胜、中等而寻求。

Dassanabhūmi niyāmāvakkantiyā padaṭṭhānaṃ, bhāvanābhūmi uttarikānaṃ phalānaṃ pattiyā padaṭṭhānaṃ, dukkhā paṭipadā dandhābhiññā samathassa padaṭṭhānaṃ, sukhā paṭipadā khippābhiññā vipassanāya padaṭṭhānaṃ, dānamayaṃ puññakiriyavatthu parato ghosassa sādhāraṇaṃ padaṭṭhānaṃ, sīlamayaṃ puññakiriyavatthu cintāmayiyā paññāya sādhāraṇaṃ padaṭṭhānaṃ, bhāvanāmayaṃ puññakiriyavatthu bhāvanāmayiyā paññāya sādhāraṇaṃ padaṭṭhānaṃ. Dānamayaṃ puññakiriyavatthu parato ca ghosassa sutamayiyā ca paññāya sādhāraṇaṃ padaṭṭhānaṃ sīlamayaṃ puññakiriyavatthu cintāmayiyā ca paññāya yoniso ca manasikārassa sādhāraṇaṃ padaṭṭhānaṃ, bhāvanāmayaṃ puññakiriyavatthu bhāvanāmayiyā ca paññāya sammādiṭṭhiyā ca sādhāraṇaṃ padaṭṭhānaṃ. Patirūpadesavāso vivekassa ca samādhissa ca sādhāraṇaṃ padaṭṭhānaṃ, sappurisūpanissayo tiṇṇañca aveccappasādānaṃ samathassa ca sādhāraṇaṃ padaṭṭhānaṃ, attasammāpaṇidhānaṃ hiriyā ca vipassanāya ca sādhāraṇaṃ padaṭṭhānaṃ, akusalapariccāgo kusalavīmaṃsāya ca samādhindriyassa ca sādhāraṇaṃ padaṭṭhānaṃ, dhammasvākkhātatā kusalamūlaropanāya ca phalasamāpattiyā ca sādhāraṇaṃ padaṭṭhānaṃ, saṅghasuppaṭipannatā saṅghasuṭṭhutāya sādhāraṇaṃ padaṭṭhānaṃ, satthusampadā appasannānañca pasādāya pasannānañca bhiyyobhāvāya sādhāraṇaṃ padaṭṭhānaṃ, appaṭihatapātimokkhatā dummaṅkūnañca puggalānaṃ niggahāya pesalānañca puggalānaṃ phāsuvihārāya sādhāraṇaṃ padaṭṭhānaṃ. Tenāha āyasmā mahākaccāyano ‘‘dhammañca padaṭṭhāna’’nti.

见地是入决定之足处,修习地是证得更上诸果之足处。苦行道钝通智是止之足处,乐行道速通智是观之足处。布施所成之福业事是从他听闻之共通足处,持戒所成之福业事是思所成慧之共通足处,修习所成之福业事是修所成慧之共通足处。布施所成之福业事是从他听闻与闻所成慧之共通足处,持戒所成之福业事是思所成慧与如理作意之共通足处,修习所成之福业事是修所成慧与正见之共通足处。适当地方之住是远离与定之共通足处,亲近善士是三种证净与止之共通足处,自己之正确志向是惭与观之共通足处,舍断不善是善之审察与定根之共通足处,法之善说性是种植善根与果等至之共通足处,僧团之善行道是僧团之善直性之共通足处,导师之圆满是未净信者之净信与已净信者之增长之共通足处,波提木叉之无障碍性是制伏恶慧者与善良者之安乐住之共通足处。因此,具寿摩诃咖吒亚那说:「法与足处」。

Niyutto vibhatti hāro. · 相应分析线

9. Parivattanahāravibhaṅgo9. 转变线分别

§35

Tattha katamo parivattano hāro? ‘‘Kusalākusale dhamme’’ti. Sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā bhavati. Ye cassa micchādiṭṭhipaccayā uppajjeyyuṃ aneke pāpakā akusalā dhammā, te cassa nijjiṇṇā honti. Sammādiṭṭhipaccayā cassa aneke kusalā dhammā sambhavanti, te cassa bhāvanāpāripūriṃ gacchanti. Sammāsaṅkappassa purisapuggalassa micchāsaṅkappo nijjiṇṇo bhavati. Ye cassa micchāsaṅkappapaccayā uppajjeyyuṃ aneke pāpakā akusalā dhammā, te cassa nijjiṇṇā honti. Sammāsaṅkappapaccayā cassa aneke kusalā dhammā sambhavanti. Te cassa bhāvanāpāripūriṃ gacchanti. Evaṃ sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāvimuttassa sammāvimuttiñāṇadassanassa purisapuggalassa micchāvimuttiñāṇadassanaṃ nijjiṇṇaṃ bhavati. Ye cassa micchāvimuttiñāṇadassanapaccayā uppajjeyyuṃ aneke pāpakā akusalā dhammā, te cassa nijjiṇṇā honti. Sammāvimuttiñāṇadassanapaccayā cassa aneke kusalā dhammā sambhavanti, te cassa bhāvanāpāripūriṃ gacchanti.

于此,什么是转变之方式?「善与不善之法」。具正见之人,邪见被舍弃。凡以邪见为缘而生起之诸多恶不善法,彼等亦被舍弃。以正见为缘,诸多善法生起,彼等达到修习之圆满。具正思惟之人,邪思惟被舍弃。凡以邪思惟为缘而生起之诸多恶不善法,彼等亦被舍弃。以正思惟为缘,诸多善法生起,彼等达到修习之圆满。如此,具正语、正业、正命、正精进、正念、正定、正解脱、正解脱智见之人,邪解脱智见被舍弃。凡以邪解脱智见为缘而生起之诸多恶不善法,彼等亦被舍弃。以正解脱智见为缘,诸多善法生起,彼等达到修习之圆满。

§36

Yassa vā pāṇātipātā paṭiviratassa pāṇātipāto pahīno hoti. Adinnādānā paṭiviratassa adinnādānaṃ pahīnaṃ hoti. Brahmacārissa abrahmacariyaṃ pahīnaṃ hoti. Saccavādissa musāvādo pahīno hoti. Apisuṇavācassa pisuṇā vācā pahīnā hoti. Saṇhavācassa pharusā vācā pahīnā hoti. Kālavādissa samphappalāpo pahīno hoti. Anabhijjhālussa abhijjhā pahīnā hoti. Abyāpannacittassa byāpādo pahīno hoti. Sammādiṭṭhissa micchādiṭṭhi pahīnā hoti.

或者,离杀生者,杀生被舍断。离不与取者,不与取被舍断。梵行者,非梵行被舍断。说真实者,妄语被舍断。不两舌者,两舌被舍断。柔和语者,粗恶语被舍断。适时语者,杂秽语被舍断。不贪者,贪被舍断。无嗔心者,嗔恨被舍断。具正见者,邪见被舍断。

Ye ca kho keci ariyaṃ aṭṭhaṅgikaṃ maggaṃ garahanti, nesaṃ sandiṭṭhikā sahadhammikā gārayhā vādānuvādā āgacchanti. Sammādiṭṭhiñca te bhavanto dhammaṃ garahanti. Tena hi ye micchādiṭṭhikā, tesaṃ bhavantānaṃ pujjā ca pāsaṃsā ca. Evaṃ sammāsaṅkappaṃ sammāvācaṃ sammākammantaṃ sammāājīvaṃ sammāvāyāmaṃ sammāsatiṃ sammāsamādhiṃ sammāvimuttiṃ sammāvimuttiñāṇadassanañca te bhavanto dhammaṃ garahanti. Tena hi ye micchāvimuttiñāṇadassanā, tesaṃ bhavantānaṃ pujjā ca pāsaṃsā ca.

凡任何诽谤圣八支道者,对他们来说,现见的、如法的、应受诽谤的言论与随言论会到来。那些尊者诽谤正见之法。那么,对那些邪见者的尊者们来说,就有恭敬与赞叹。如是,那些尊者诽谤正思惟、正语、正业、正命、正精进、正念、正定、正解脱、正解脱智见之法。那么,对那些邪解脱智见者的尊者们来说,就有恭敬与赞叹。

Ye ca kho keci evamāhaṃsu ‘‘bhuñjitabbā kāmā, paribhuñjitabbā kāmā, āsevitabbā kāmā, nisevitabbā kāmā, bhāvayitabbā kāmā, bahulīkātabbā kāmā’’ti. Kāmehi veramaṇī tesaṃ adhammo.

凡任何如此说者:「应享用诸欲,应遍享用诸欲,应亲近诸欲,应习近诸欲,应修习诸欲,应多作诸欲」,对他们来说,离诸欲是非法。

Ye vā pana keci evamāhaṃsu ‘‘attakilamathānuyogo dhammo’’ti. Niyyāniko tesaṃ dhammo adhammo. Ye ca kho keci evamāhaṃsu ‘‘dukkho dhammo’’ti. Sukho tesaṃ dhammo adhammo. Yathā vā pana bhikkhuno sabbasaṅkhāresu asubhānupassino viharato subhasaññā pahīyanti. Dukkhānupassino viharato sukhasaññā pahīyanti. Aniccānupassino viharato niccasaññā pahīyanti. Anattānupassino viharato attasaññā pahīyanti. Yaṃ yaṃ vā pana dhammaṃ rocayati vā upagacchati vā, tassa tassa dhammassa yo paṭipakkho, svassa aniṭṭhato ajjhāpanno bhavati. Tenāha āyasmā mahākaccāyano ‘‘kusalākusaladhamme’’ti.

或者凡任何如此说者:「自我折磨之随行是法」,对他们来说,出离之法是非法。凡任何如此说者:「苦是法」,对他们来说,乐之法是非法。然而,正如比库住于在一切诸行中随观须跋时,净想被舍断;住于随观苦时,乐想被舍断;住于随观无常时,常想被舍断;住于随观无我时,我想被舍断。或者凡他喜好或趋向任何法,对那法的对治法,由于不喜而被他舍弃。因此,具寿大咖吒亚那说「善与不善法」。

Niyutto parivattano hāro. · 相应转变线

10. Vevacanahāravibhaṅgo10. 同义语线分别

§37

Tattha katamo vevacano hāro? ‘‘Vevacanāni bahūnī’’ti. Yathā ekaṃ bhagavā dhammaṃ aññamaññehi vevacanehi niddisati. Yathāha bhagavā –

于此,什么是异名之摄取?「异名有许多」。正如世尊以种种异名来指示同非法品。正如世尊所说——

‘‘Āsā ca pihā abhinandanā ca, anekadhātūsu sarā patiṭṭhitā;

「希望、渴求与欢喜,依止于种种界的流;

Aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlikā’’ti.

以无明为根源而生起的戏论,一切都被我连根拔除了。」

nāma vuccati yā bhavissassa atthassa āsīsanā avassaṃ āgamissatīti āsāssa uppajjati. Pihā nāma yā vattamānassa atthassa patthanā, seyyataraṃ vā disvā ‘‘ediso bhaveyya’’nti pihāssa uppajjati. Atthanipphattipaṭipālanā abhinandanā nāma, piyaṃ vā ñātiṃ abhinandati, piyaṃ vā dhammaṃ abhinandati, appaṭikūlato vā abhinandati.

名为「希望」者,是对将来之义的期望,「必定会到来」,如此希望在他生起。名为「渴求」者,是对现在之义的希求,或者见到更好的,「愿成为这样」,如此渴求在他生起。名为「欢喜」者,是对义的成就之守护,或者欢喜可爱的亲属,或者欢喜可爱的法,或者由于不违逆而欢喜。

ti cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu , kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu.

即眼界、色界、眼识界,耳界、声界、耳识界,鼻界、香界、鼻识界,舌界、味界、舌识界,身界、触界、身识界,意界、法界、意识界。

ti keci rūpādhimuttā keci saddādhimuttā keci gandhādhimuttā keci rasādhimuttā keci phoṭṭhabbādhimuttā keci dhammādhimuttā. Tattha yāni cha gehasitāni domanassāni yāni ca cha gehasitāni somanassāni yāni ca cha nekkhammasitāni domanassāni yāni ca cha nekkhammasitāni somanassāni, imāni catuvīsapadāni taṇhāpakkho, taṇhāya etaṃ vevacanaṃ. Yā cha upekkhā gehasitā, ayaṃ diṭṭhipakkho.

有些人倾向于色,有些人倾向于声,有些人倾向于香,有些人倾向于味,有些人倾向于触,有些人倾向于法。其中,六种基于在家的忧、六种基于在家的喜、六种基于出离的忧、六种基于出离的喜,这二十四句是渴爱方面,这是渴爱的同义语。凡基于在家的舍,这是见方面。

§38

Sāyeva patthanākārena dhammanandī dhammapemaṃ dhammajjhosānanti taṇhāya etaṃ vevacanaṃ. Cittaṃ mano viññāṇanti cittassa etaṃ vevacanaṃ. Manindriyaṃ manodhātu manāyatanaṃ vijānanāti manassetaṃ vevacanaṃ. Paññindriyaṃ paññābalaṃ adhipaññā sikkhā paññā paññākkhandho dhammavicayasambojjhaṅgo ñāṇaṃ sammādiṭṭhi tīraṇā vipassanā dhamme ñāṇaṃ atthe ñāṇaṃ anvaye ñāṇaṃ khaye ñāṇaṃ anuppāde ñāṇaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ cakkhu vijjā buddhi bhūri medhā āloko, yaṃ vā pana yaṃ kiñci aññaṃpi evaṃ jātiyaṃ, paññāya etaṃ vevacanaṃ. Pañcindriyāni lokuttarāni, sabbā paññā. Api ca ādhipateyyaṭṭhena saddhā, ārambhaṭṭhena vīriyaṃ, apilāpanaṭṭhena sati, avikkhepaṭṭhena samādhi, pajānanaṭṭhena paññā.

同样地,以愿求的方式,法喜、法爱、法耽溺,这是渴爱的同义语。心、意、识,这是心的同义语。意根、意界、意处、了知,这是意的同义语。慧根、慧力、增上慧、学、慧、慧蕴、择法觉支、智、正见、推度、观、法智、义智、随顺智、尽智、无生智、当证未证智根、证智根、已证智根、眼、明、觉、广慧、智慧、光明,或者任何其他这一类的,这是慧的同义语。五根是出世间的,一切慧。然而,以增上义为信,以策励义为精进,以不漂流义为念,以不散乱义为定,以了知义为慧。

Yathā ca buddhānussatiyaṃ vuttaṃ itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. Balanipphattigato vesārajjappatto adhigatappaṭisambhido catuyogavippahīno agatigamanavītivatto uddhaṭasallo nirūḷhavaṇo madditakaṇḍako nibbāpitapariyuṭṭhāno bandhanātīto ganthaviniveṭhano ajjhāsayavītivatto bhinnandhakāro cakkhumā lokadhammasamatikkanto anurodhavirodhavippayutto iṭṭhāniṭṭhesu dhammesu asaṅkhepagato bandhanātivatto ṭhapitasaṅgāmo abhikkantataro ukkādharo ālokakaro pajjotakaro tamonudo raṇañjaho aparimāṇavaṇṇo appameyyavaṇṇo asaṅkheyyavaṇṇo ābhaṃkaro pabhaṃkaro dhammobhāsapajjotakaroti ca buddhā bhagavantoti ca buddhānussatiyā etaṃ vevacanaṃ.

如在佛随念中所说:「彼世尊亦即是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。」已达力的成就、已得无畏、已证无碍解、已舍断四轭、已超越恶趣之行、已拔除箭、已拔除刺、已压碎荆棘、已熄灭烦恼、已超越结缚、已解开缠结、已超越意向、已破除黑暗、具眼者、已超越世间法、已离随顺与违逆、于可意与不可意诸法中已达无执取、已超越结缚、已放下战斗、已超越、持炬者、作光明者、作照耀者、除暗者、舍战者、无量色、无边色、无数色、作辉光者、作光辉者、作法光照耀者,以及诸佛世尊,这是佛随念的同义语。

Yathā ca dhammānussatiyaṃ vuttaṃ svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi. Yadidaṃ madanimmadano pipāsavinayo ālayasamugghāṭo vaṭṭūpacchedo suññato atidullabho taṇhakkhayo virāgo nirodho nibbānaṃ.

如在法随念中所说:「法是世尊所善说的,是自见的、无时的、来见的、引导的、智者应各自证知的。」即:调伏骄慢、除去渴、根除阿赖耶、断绝轮回、空、极难得、渴爱的灭尽、离贪、灭、涅槃。

‘‘Asaṅkhataṃ anataṃ anāsavañca, saccañca pāraṃ nipuṇaṃ sududdasaṃ;

「无为、无终、无漏,真实、彼岸、微妙、极难见;

Ajajjaraṃ dhuvaṃ apalokitaṃ , anidassanaṃ nippapañca santaṃ.

「不老、坚固、不动摇,无相、无戏论、寂静。

‘‘Amataṃ paṇītañca sivañca khemaṃ, taṇhākkhayo acchariyañca abbhutaṃ;

「不死、殊胜、吉祥、安稳,渴爱的灭尽、稀有、未曾有;

Anītikaṃ anītikadhammaṃ , nibbānametaṃ sugatena desitaṃ.

「无灾祸、无灾祸法,这涅槃是善逝所说示的。」

‘‘Ajātaṃ abhūtaṃ anupaddavañca, akataṃ asokañca atho visokaṃ;

「未生、未有、无灾患,未作、无愁、亦离愁;

Anūpasaggaṃnupasaggadhammaṃ, nibbānametaṃ sugatena desitaṃ.

无障碍、无障碍法,此涅槃由善逝所说。

‘‘Gambhīrañceva duppassaṃ, uttarañca anuttaraṃ;

「甚深且难见,殊胜且无上;

Asamaṃ appaṭisamaṃ, jeṭṭhaṃ seṭṭhanti vuccati.

无等、无比,被称为最胜、最上。

‘‘Leṇañca tāṇaṃ araṇaṃ anaṅgaṇaṃ, akāca metaṃ vimalanti vuccati;

「洞窟、庇护所、无诤、无垢,此被称为无浊、清净;

Dīpo sukhaṃ appamāṇaṃ patiṭṭhā, akiñcanaṃ appapañcanti vutta’’nti.

灯、乐、无量、依处,无所有、无戏论」如是所说。

Dhammānussatiyā etaṃ vevacanaṃ.

此为法随念的同义语。

Yathā ca saṅghānussatiyaṃ vuttaṃ suppaṭipanno ujuppaṭipanno ñāyappaṭipanno sāmīcippaṭipanno yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa, sīlasampanno samādhisampanno paññāsampanno vimuttisampanno vimuttiñāṇadassanasampanno sattānaṃ sāro sattānaṃ maṇḍo sattānaṃ uddhāro sattānaṃ esikā sattānaṃ surabhipasūnaṃ pujjo devānañca manussānañcāti saṅghānussatiyā etaṃ vevacanaṃ.

如僧随念中所说:「善行道者、正直行道者、如理行道者、正当行道者,即此四双八辈,此世尊的声闻僧团,应受供养、应受供奉、应受布施、应受合掌,是世间无上福田,达上、具足定、具足慧、具足解脱、具足解脱智见,是众生的精华、众生的精髓、众生的提升者、众生的领导者、众生的芬芳花朵,应受天与人的礼敬」,此为僧随念的同义语。

Yathā ca sīlānussatiyaṃ vuttaṃ yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni ariyāni ariyakantāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, alaṅkāro ca sīlaṃ uttamaṅgopasobhaṇatāya, nidhānañca sīlaṃ sabbadobhaggasamatikkamanaṭṭhena , sippañca sīlaṃ akkhaṇavedhitāya, velā ca sīlaṃ anatikkamanaṭṭhena, dhaññañca sīlaṃ daliddopacchedanaṭṭhena , ādāso ca sīlaṃ dhammavolokanatāya, pāsādo ca sīlaṃ volokanaṭṭhena, sabbabhūmānuparivatti ca sīlaṃ amatapariyosānanti sīlānussatiyā etaṃ vevacanaṃ.

如在戒随念中所说:「那些戒是无缺的、无隙的、无斑点的、无杂色的、诸圣所爱的、无执取的、导向定的」,而且戒是庄严,以最上肢体庄严之义;戒是宝藏,以超越一切恶劣之义;戒是技艺,以不被时节所破之义;戒是界限,以不逾越之义;戒是谷物,以断除贫穷之义;戒是镜子,以观察法之义;戒是宫殿,以观察之义;戒是遍行一切地,以涅槃为终极。这是戒随念的同义语。

Yathā ca cāgānussatiyaṃ vuttaṃ yasmiṃ samaye ariyasāvako agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgaratoti cāgānussatiyā etaṃ vevacanaṃ. Tenāha āyasmā mahākaccāyano ‘‘vevacanāni bahūnī’’ti.

如在施随念中所说:「当圣弟子住于家中时,心离悭垢,慷慨施舍,手常洁净,喜乐于舍弃,乐于应求,乐于分施」。这是施随念的同义语。因此,具寿摩诃咖吒亚那说:「同义语有很多」。

Niyutto vevacano hāro. · 相应同义语线

11. Paññattihāravibhaṅgo11. 施设线分别

§39

Tattha katamo paññattihāro? ‘‘Ekaṃ bhagavā dhammaṃ paññattīhi vividhāhi desetī’’ti.

其中,什么是施设摄?「世尊以种种施设说非法品」。

Yā pakatikathāya desanā. Ayaṃ nikkhepapaññatti. Kā ca pakatikathāya desanā, cattāri saccāni. Yathā bhagavā āha ‘‘idaṃ dukkha’’nti ayaṃ paññatti pañcannaṃ khandhānaṃ channaṃ dhātūnaṃ aṭṭhārasannaṃ dhātūnaṃ dvādasannaṃ āyatanānaṃ dasannaṃ indriyānaṃ nikkhepapaññatti.

以自然语言的教导。这是安立施设。什么是以自然语言的教导?四谛。如世尊说:「这是苦」,这是五蕴、六界、十八界、十二处、十根的安立施设。

Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi . Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.

诸比库!若于段食有贪、有喜、有渴爱,识便住立于此而增长。凡识住立而增长之处,于彼处便有名色的降入。凡有名色降入之处,于彼处便有诸行的增长。凡有诸行增长之处,于彼处便有未来再生的出生。凡有未来再生出生之处,于彼处便有未来的生老死。凡有未来生老死之处,诸比库!我说那是有愁的、有畏的、有恼的。

Phasse ce…pe… manosañcetanāya ce, bhikkhave, āhāre. Viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti , atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi. Ayaṃ pabhavapaññatti dukkhassa ca samudayassa ca.

若于触...若于意思...诸比库!若于识食有贪、有喜、有渴爱,识便住立于此而增长。凡识住立而增长之处,于彼处便有名色的降入。凡有名色降入之处,于彼处便有诸行的增长。凡有诸行增长之处,于彼处便有未来再生的出生。凡有未来再生出生之处,于彼处便有未来的生老死。凡有未来生老死之处,诸比库!我说那是有愁的、有畏的、有恼的。这是苦与集的生起施设。

Kabaḷīkāre ce, bhikkhave , āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.

诸比库!若于段食无贪、无喜、无渴爱,识便不住立于此而不增长。凡识不住立而不增长之处,于彼处便无名色的降入。凡无名色降入之处,于彼处便无诸行的增长。凡无诸行增长之处,于彼处便无未来再生的出生。凡无未来再生出生之处,于彼处便无未来的生老死。凡无未来生老死之处,诸比库!我说那是无愁的、无畏的、无恼的。

Phasse ce…pe… manosañcetanāya ce, bhikkhave, āhāre. Viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.

若于触...若于意思...诸比库!若于识食无贪、无喜、无渴爱,识便不住立于此而不增长。凡识不住立而不增长之处,于彼处便无名色的降入。凡无名色降入之处,于彼处便无诸行的增长。凡无诸行增长之处,于彼处便无未来再生的出生。凡无未来再生出生之处,于彼处便无未来的生老死。凡无未来生老死之处,诸比库!我说那是无愁的、无畏的、无恼的。

Ayaṃ pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti nirodhassa.

这是苦的遍知施设,集的断除施设,道的修习施设,灭的作证施设。

§40

Samādhiṃ, bhikkhave, bhāvetha. Appamatto nipako sato, samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? ‘‘Cakkhu anicca’’nti yathābhūtaṃ pajānāti. ‘‘Rūpā aniccā’’ti yathābhūtaṃ pajānāti ‘‘cakkhuviññāṇaṃ anicca’’nti yathābhūtaṃ pajānāti. ‘‘Cakkhusamphasso anicco’’ti yathābhūtaṃ pajānāti. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi aniccanti yathābhūtaṃ pajānāti.

诸比库,你们应当修习定。诸比库,不放逸、明慧、具念、得定的比库如实了知。他如实了知什么呢?他如实了知「眼无常」。他如实了知「诸色无常」。他如实了知「眼识无常」。他如实了知「眼触无常」。凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐,他也如实了知「那也是无常的」。

Sotaṃ …pe… ghānaṃ…pe… jivhā…pe… kāyo…pe… ‘‘mano anicco’’ti yathābhūtaṃ pajānāti. ‘‘Dhammā aniccā’’ti yathābhūtaṃ pajānāti. ‘‘Manoviññāṇaṃ anicca’’nti yathābhūtaṃ pajānāti. ‘‘Manosamphasso anicco’’ti yathābhūtaṃ pajānāti. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi aniccanti yathābhūtaṃ pajānāti.

耳……鼻……舌……身……他如实了知「意无常」。他如实了知「诸法无常」。他如实了知「意识无常」。他如实了知「意触无常」。凡以此意触为缘所生起的所感受的——或乐、或苦、或不苦不乐,他也如实了知「那也是无常的」。

Ayaṃ bhāvanāpaññatti maggassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, sacchikiriyāpaññatti nirodhassa.

这是道的修习施设,苦的遍知施设,集的断除施设,灭的作证施设。

Rūpaṃ , rādha, vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha, paññāya taṇhakkhayāya paṭipajjatha. Taṇhakkhayā dukkhakkhayo, dukkhakkhayā nibbānaṃ. Vedanaṃ…pe…. Saññaṃ…pe… saṅkhāre viññāṇaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha, paññāya taṇhakkhayāya paṭipajjatha. Taṇhakkhayā dukkhakkhayo, dukkhakkhayā nibbānaṃ.

拉达,你们应当散坏色、破坏、粉碎、使之成为可破坏的,为了以慧灭尽渴爱而行道。由渴爱灭尽而苦灭尽,由苦灭尽而涅槃。受……想……诸行……你们应当散坏识、破坏、粉碎、使之成为可破坏的,为了以慧灭尽渴爱而行道。由渴爱灭尽而苦灭尽,由苦灭尽而涅槃。

Ayaṃ nirodhapaññatti nirodhassa, nibbidāpaññatti assādassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti nirodhassa.

这是灭的灭尽施设,味的厌离施设,苦的遍知施设,集的断除施设,道的修习施设,灭的作证施设。

‘‘So idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti.

「这是苦」,他如实了知;「这是苦集」,他如实了知;「这是苦灭」,他如实了知;「这是导至苦灭之道」,他如实了知。

Ayaṃ paṭivedhapaññatti saccānaṃ, nikkhepapaññatti dassanabhūmiyā, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti sotāpattiphalassa. ‘‘So ime āsavā’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodho’’ti yathābhūtaṃ pajānāti. ‘‘Ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. ‘‘Ime āsavā asesaṃ nirujjhantī’’ti yathābhūtaṃ pajānāti.

这是诸谛的通达施设,见地的舍弃施设,道的修习施设,入流果的作证施设。「这些是诸漏」,他如实了知;「这是漏集」,他如实了知;「这是漏灭」,他如实了知;「这是导至漏灭之道」,他如实了知。「这些漏无余灭尽」,他如实了知。

Ayaṃ uppādapaññatti khaye ñāṇassa, okāsapaññatti anuppāde ñāṇassa, bhāvanāpaññatti maggassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, ārambhapaññatti vīriyindriyassa, āsāṭanapaññatti āsāṭikānaṃ, nikkhepapaññatti bhāvanābhūmiyā, abhinighātapaññatti pāpakānaṃ akusalānaṃ dhammānaṃ.

这是关于生起的施设为了灭尽的智,关于场所的施设为了不生起的智,关于修习的施设为了道,关于遍知的施设为了苦,关于断除的施设为了集,关于发勤的施设为了精进根,关于不放逸的施设为了不放逸者,关于安置的施设为了修习地,关于降伏的施设为了诸恶不善法。

§41

Idaṃ ‘‘dukkha’’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Ayaṃ ‘‘dukkhasamudayo’’ti me, bhikkhave…pe… ayaṃ ‘‘dukkhanirodho’’ti me, bhikkhave…pe…. Ayaṃ ‘‘dukkhanirodhagāminī paṭipadā’’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

诸比库,此是「苦」,于以前未曾听闻的诸法中,我的眼生起,智生起,慧生起,明生起,光明生起。此是「苦集」,诸比库……此是「苦灭」,诸比库……此是「导至苦灭之道」,诸比库,于以前未曾听闻的诸法中,我的眼生起,智生起,慧生起,明生起,光明生起。

Ayaṃ desanāpaññatti saccānaṃ, nikkhepapaññatti sutamayiyā paññāya sacchikiriyāpaññatti anaññātaññassāmītindriyassa, pavattanāpaññatti dhammacakkassa.

这是关于开示的施设为了诸谛,关于安置的施设为了闻所成慧,关于作证的施设为了当证未证者根,关于转起的施设为了法轮。

‘‘Taṃ kho panidaṃ dukkhaṃ pariññeyya’’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘‘So kho panāyaṃ dukkhasamudayo pahātabbo’’ti me, bhikkhave…pe… ‘‘so kho panāyaṃ dukkhanirodho sacchikātabbo’’ti me, bhikkhave…pe… ‘‘sā kho panāyaṃ dukkhanirodhagāminī paṭipadā bhāvetabbā’’ti me, bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

「然而此苦应被遍知」,诸比库,于以前未曾听闻的诸法中,我的眼生起,智生起,慧生起,明生起,光明生起。「然而此苦集应被断除」,诸比库……「然而此苦灭应被作证」,诸比库……「然而此导至苦灭之道应被修习」,诸比库,于以前未曾听闻的诸法中,我的眼生起,智生起,慧生起,明生起,光明生起。

Ayaṃ bhāvanāpaññatti maggassa, nikkhepapaññatti cintāmayiyā paññāya, sacchikiriyāpaññatti aññindriyassa.

这是关于修习的施设为了道,关于安置的施设为了思所成慧,关于作证的施设为了证智根。

‘‘Taṃ kho panidaṃ dukkhaṃ pariññāta’’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘‘So kho panāyaṃ dukkhasamudayo pahīno’’ti me, bhikkhave…pe… ‘‘so kho panāyaṃ dukkhanirodho sacchikato’’ti me, bhikkhave…pe… ‘‘sā kho panāyaṃ dukkhanirodhagāminī paṭipadā bhāvitā’’ti me, bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Ayaṃ bhāvanāpaññatti maggassa, nikkhepapaññatti bhāvanāmayiyā paññāya, sacchikiriyāpaññatti aññātāvino indriyassa, pavattanāpaññatti dhammacakkassa.

「然而此苦已被遍知」,诸比库,于以前未曾听闻的诸法中,我的眼生起,智生起,慧生起,明生起,光明生起。「然而此苦集已被断除」,诸比库……「然而此苦灭已被作证」,诸比库……「然而此导至苦灭之道已被修习」,诸比库,于以前未曾听闻的诸法中,我的眼生起,智生起,慧生起,明生起,光明生起。这是关于修习的施设为了道,关于安置的施设为了修所成慧,关于作证的施设为了具证智者根,关于转起的施设为了法轮。

‘‘Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;

「等与不等以及生起,牟尼舍弃了有行;

Ajjhattarato samāhito, abhindi kavacamivattasambhava’’nti.

乐于内,得定,破除了铠甲,如自己的生起。」

‘‘Tula’’nti saṅkhāradhātu. ‘‘Atula’’nti nibbānadhātu, ‘‘tulamatulañca sambhava’’nti abhiññāpaññatti sabbadhammānaṃ. Nikkhepapaññatti dhammapaṭisambhidāya. ‘‘Bhavasaṅkhāramavassaji munī’’ti pariccāgapaññatti samudayassa. Pariññāpaññatti dukkhassa. ‘‘Ajjhattarato samāhito’’ti bhāvanāpaññatti kāyagatāya satiyā. Ṭhitipaññatti cittekaggatāya. ‘‘Abhindi kavacamivattasambhava’’nti abhinibbidāpaññatti cittassa, upādānapaññatti sabbaññutāya, padālanāpaññatti avijjaṇḍakosānaṃ. Tenāha bhagavā ‘‘tulamatulañca sambhava’’nti.

「有量」是指诸行界。「无量」是指涅槃界。「有量与无量两者」是指一切法的通晓施设。是法辨智的安立施设。「牟尼舍断有行」是指集的舍遣施设。是苦的遍知施设。「内乐、得定」是指身至念的修习施设。是心一境性的住立施设。「如破甲胄,他已破除有」是指心的厌离施设,一切知智的执取施设,无明卵壳的破坏施设。因此世尊说「有量与无量两者」。

Yo dukkhamaddakkhi yatonidānaṃ, kāmesu so jantu kathaṃ nameyya;

凡见到苦及其因者,那众生如何会倾向于诸欲?

Kāmā hi loke saṅgoti ñatvā, tesaṃ satīmā vinayāya sikkheti.

知道诸欲在世间是系缚,具念者为了调伏它们而学。

‘‘Yo dukkha’’nti vevacanapaññatti ca dukkhassa pariññāpaññatti ca. nti pabhavapaññatti ca samudayassa pahānapaññatti ca. ti vevacanapaññatti ca ñāṇacakkhussa paṭivedhapaññatti ca. ti vevacanapaññatti ca kāmataṇhāya abhinivesapaññatti ca. ti paccatthikato dassanapaññatti kāmānaṃ. Kāmā hi aṅgārakāsūpamā maṃsapesūpamā pāvakakappā papātauragopamā ca. ti apacayapaññatti pahānāya, nikkhepapaññatti kāyagatāya satiyā, bhāvanāpaññatti maggassa. ti paṭivedhapaññatti rāgavinayassa dosavinayassa mohavinayassa. ti vevacanapaññatti yogissa. Yadā hi yogī kāmā saṅgoti pajānāti. So kāmānaṃ anuppādāya kusale dhamme uppādayati, so anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamati. Ayaṃ vāyāmapaññatti appattassa pattiyā. Nikkhepapaññatti oramattikāya asantuṭṭhiyā. Tattha so uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā vāyamatīti ayaṃ appamādapaññatti bhāvanāya, nikkhepapaññatti vīriyindriyassa, ārakkhapaññatti kusalānaṃ dhammānaṃ, ṭhitipaññatti adhicittasikkhāya. Tenāha bhagavā ‘‘yo dukkhamaddakkhi yatonidāna’’nti.

「凡苦」是指苦的同义施设与遍知施设。「因」是指集的生起施设与断除施设。「见」是指智眼的通达施设与同义施设。「倾向」是指欲爱的执着施设与同义施设。「诸欲」是指从敌对性显示诸欲的施设。因为诸欲如炭火坑、如肉片、如火焰、如蛇窟。「知道」是指为了断除的减损施设,身至念的安立施设,道的修习施设。「调伏」是指贪调伏、嗔调伏、痴调伏的通达施设。「学」是指瑜伽者的同义施设。因为当瑜伽者了知诸欲是系缚时,他为了诸欲的不生起而生起善法,他为了未生善法的生起而精进。这是为了获得未得的精进施设。是对已得的不满足的安立施设。在那里,他为了已生善法的住立而精进,这是修习的不放逸施设,精进根的安立施设,善法的守护施设,增上心学的住立施设。因此世尊说「凡见到苦及其因者」。

‘‘Mohasambandhano loko, bhabbarūpova dissati;

「世间为痴所系缚,显现为似有形色;

Upadhibandhano bālo, tamasā parivārito;

愚者为依所系缚,为黑暗所围绕;

Assirī viya khāyati, passato natthi kiñcana’’nti.

如有鱼者显现,对见者无有任何事物。」

ti desanāpaññatti vipallāsānaṃ. ti viparītapaññatti lokassa. ‘‘Upadhibandhano bālo’’ti pabhavapaññatti pāpakānaṃ icchāvacarānaṃ, kiccapaññatti pariyuṭṭhānānaṃ. Balavapaññatti kilesānaṃ. Virūhanāpaññatti saṅkhārānaṃ. ti desanāpaññatti avijjandhakārassa vevacanapaññatti ca. ‘‘Assirī viya khāyatī’’ti dassanapaññatti dibbacakkhussa, nikkhepapaññatti paññācakkhussa. nti paṭivedhapaññatti sattānaṃ, rāgo kiñcanaṃ doso kiñcanaṃ moho kiñcanaṃ. Tenāha bhagavā ‘‘mohasambandhano loko’’ti.

「痴」是指颠倒的教示施设。是世间的颠倒施设。「愚者为依所系缚」是指恶的欲行的生起施设,缠的作用施设。是烦恼的强力施设。是诸行的增长施设。「黑暗」是指无明黑暗的教示施设与同义施设。「如有鱼者显现」是指天眼的显示施设,慧眼的安立施设。「无有任何事物」是指有情的通达施设,贪是事物、嗔是事物、痴是事物。因此世尊说「世间为痴所系缚」。

‘‘Atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, no cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ. Nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī’’ti.

「诸比库,有不生、不成、不作、无为。诸比库,若无此不生、不成、不作、无为,则于此已生、已成、已作、有为者,不能了知出离。诸比库,然而因为有不生、不成、不作、无为,所以已生、已成、已作、有为者的出离得以了知。」

‘‘No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti desanāpaññatti nibbānassa vevacanapaññatti ca. ‘‘Nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyethā’’ti vevacanapaññatti saṅkhatassa upanayanapaññatti ca. ‘‘Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti vevacanapaññatti nibbānassa jotanāpaññatti ca. ‘‘Tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī’’ti ayaṃ vevacanapaññatti nibbānassa, niyyānikapaññatti maggassa, nissaraṇapaññatti saṃsārato. Tenāha bhagavā ‘‘no cetaṃ, bhikkhave, abhavissā’’ti. Tenāha āyasmā mahākaccāyano ‘‘ekaṃ bhagavā dhammaṃ, paññattīhi vividhāhi desetī’’ti.

「诸比库,若无此不生、不成、不作、无为」,此为教说施设、涅槃的同义语施设。「则于此已生、已成、已作、有为者,不能了知出离」,此为同义语施设、有为的引导施设。「诸比库,然而因为有不生、不成、不作、无为」,此为同义语施设、涅槃的显示施设。「所以已生、已成、已作、有为者的出离得以了知」,此为涅槃的同义语施设、道的导出施设、从轮回的出离施设。因此世尊说「诸比库,若无此」。因此具寿摩诃咖吒亚那说「世尊以种种施设教导非法品」。

Niyutto paññatti hāro. · 相应施设线

12. Otaraṇahāravibhaṅgo12. 引入线分别

§42

Tattha katamo otaraṇo hāro? ‘‘Yo ca paṭiccuppādo’’ti.

于此,什么是下降之串?「即缘起」。

‘‘Uddhaṃ adho sabbadhi vippamutto, ayaṃ ahasmīti anānupassī;

「于上、于下、于一切处解脱,不随观『此是我』;

Evaṃ vimutto udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāyā’’ti.

如此解脱者渡越瀑流,未曾渡越者,为了不再有。」

‘‘Uddha’’nti rūpadhātu ca arūpadhātu ca. ‘‘Adho’’ti kāmadhātu. ‘‘Sabbadhi vippamutto’’ti tedhātuke ayaṃ asekkhāvimutti. Tāniyeva asekkhāni pañcindriyāni, ayaṃ indriyehi otaraṇā.

「上」即色界与无色界。「下」即欲界。「于一切处解脱」即于三界中此无学解脱。彼等即无学五根,此为诸根的下降。

Tāniyeva asekkhāni pañcindriyāni vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ paṭiccasamuppādehi otaraṇā.

彼等即无学五根为明,从明的生起而无明灭,从无明灭而行灭,从行灭而识灭,从识灭而名色灭,从名色灭而六处灭,从六处灭而触灭,从触灭而受灭,从受灭而渴爱灭,从渴爱灭而取灭,从取灭而有灭,从有灭而生灭,从生灭而老死、愁、悲、苦、忧、恼灭。如是此整个苦蕴灭。此为缘起的下降。

Tāniyeva asekkhāni pañcindriyāni tīhi khandhehi saṅgahitāni – sīlakkhandhena samādhikkhandhena paññākkhandhena, ayaṃ khandhehi otaraṇā.

彼等即无学五根被三蕴所摄——戒蕴、定蕴、慧蕴,此为诸蕴的下降。

Tāniyeva asekkhāni pañcindriyāni saṅkhārapariyāpannāni ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

那些无学的五根被行所摄,凡是无漏而非有分的行,那些行被法界所摄。这是从诸界的下降。

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ āyatanehi otaraṇā.

那法界被法处所摄,凡是无漏而非有分的处。这是从诸处的下降。

‘‘Ayaṃ ahasmīti anānupassī’’ti ayaṃ sakkāyadiṭṭhiyā samugghāto, sā sekkhāvimutti, tāniyeva sekkhāni pañcindriyāni. Ayaṃ indriyehi otaraṇā.

「不随观『这是我』」,这是身见的根除,那是有学解脱,那些有学的五根。这是从诸根的下降。

Tāniyeva sekkhāni pañcindriyāni vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho, evaṃ sabbo paṭiccasamuppādo. Ayaṃ paṭiccasamuppādehi otaraṇā.

那些有学的五根是明,从明的生起而无明灭,从无明灭而行灭,如此是全部的缘起。这是从诸缘起的下降。

Sāyeva vijjā paññākkhandho. Ayaṃ khandhehi otaraṇā.

那明即是慧蕴。这是从诸蕴的下降。

Sāyeva vijjā saṅkhārapariyāpannā, ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā, ayaṃ dhātūhi otaraṇā.

那明被行所摄,凡是无漏而非有分的行,那些行被法界所摄,这是从诸界的下降。

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ, ayaṃ āyatanehi otaraṇā.

那法界被法处所摄,凡是无漏而非有分的处,这是从诸处的下降。

Sekkhāya ca vimuttiyā asekkhāya ca vimuttiyā vimutto udatāri oghaṃ atiṇṇapubbaṃ apunabbhavāya. Tenāha bhagavā ‘‘uddhaṃ adho’’ti.

以有学解脱与无学解脱而解脱者,渡越了从未渡越的瀑流,为了不再有。因此世尊说「上下」。

§43

‘‘Nissitassa calitaṃ, anissitassa calitaṃ natthi, calite asati passaddhi, passaddhiyā sati nati na hoti, natiyā asati āgatigati na hoti, āgatigatiyā asati cutūpapāto na hoti, cutūpapāte asati nevidha na huraṃ na ubhayamantarena esevanto dukkhassā’’ti.

「有所依者有动摇,无所依者无动摇,动摇不存在时有轻安,有轻安时无倾向,无倾向时无来去,无来去时无死生,无死生时既非此处、非彼处、亦非两者之间,这就是苦的终结。」

‘‘Nissitassa calita’’nti nissayo nāma duvidho taṇhānissayo ca diṭṭhinissayo ca. Tattha yā rattassa cetanā, ayaṃ taṇhānissayo; yā mūḷhassa cetanā, ayaṃ diṭṭhinissayo. Cetanā pana saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, evaṃ sabbo paṭiccasamuppādo. Ayaṃ paṭiccasamuppādehi otaraṇā.

「有所依者有动摇」——所依有二种:渴爱依与见依。其中,染着者的思是渴爱依;愚痴者的思是见依。而思即是行,缘行而有识,缘识而有名色,如此为一切缘起。这是以缘起的分别论。

Tattha yā rattassa vedanā, ayaṃ sukhā vedanā. Yā sammūḷhassa vedanā, ayaṃ adukkhamasukhā vedanā, imā dve vedanā vedanākkhandho. Ayaṃ khandhehi otaraṇā.

其中,染着者的受是乐受。愚痴者的受是不苦不乐受,这两种受是受蕴。这是以诸蕴的分别论。

Tattha sukhā vedanā dve indriyāni sukhindriyaṃ somanassindriyañca, adukkhamasukhā vedanā upekkhindriyaṃ. Ayaṃ indriyehi otaraṇā.

其中,乐受是二根:乐根与喜根,不苦不乐受是舍根。这是以诸根的分别论。

Tāniyeva indriyāni saṅkhārapariyāpannāni, ye saṅkhārā sāsavā bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

那些根被摄于行中,凡是有漏、有分的诸行,那些行被摄于法界中。这是以诸界的分别论。

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ sāsavaṃ bhavaṅgaṃ, ayaṃ āyatanehi otaraṇā.

那法界被摄于法处中,凡是有漏、有分的处,这是以诸处的分别论。

‘‘Anissitassa calitaṃ natthī’’ti samathavasena vā taṇhāya anissito vipassanāvase vā diṭṭhiyā anissito. Yā vipassanā ayaṃ vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, evaṃ sabbo paṭiccasamuppādo. Ayaṃ paṭiccasamuppādehi otaraṇā.

「无所依者无动摇」——以止之力而不依于渴爱,或以观之力而不依于见。那观即是明,由明的生起而有无明的灭,由无明灭而有行灭,由行灭而有识灭,如此为一切缘起。这是以缘起的分别论。

Sāyeva vipassanā paññākkhandho. Ayaṃ khandhehi otaraṇā.

那观本身即是慧蕴。这是以诸蕴的分别论。

Sāyeva vipassanā dve indriyāni – vīriyindriyañca paññindriyañca. Ayaṃ indriyehi otaraṇā.

同样的观有两根——精进根和慧根。这是以根的降下。

Sāyeva vipassanā saṅkhārapariyāpannā, ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

同样的观包含于行中,那些无漏的行,但非有分,那些行包含于法界中。这是以界的降下。

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ āyatanehi otaraṇā.

那法界包含于法处中,那处是无漏的,但非有分。这是以处的降下。

‘‘Passaddhiyā satī’’ti duvidhā passaddhi kāyikā ca cetasikā ca. Yaṃ kāyikaṃ sukhaṃ, ayaṃ kāyapassaddhi. Yaṃ cetasikaṃ sukhaṃ, ayaṃ cetasikā passaddhi. Passaddhakāyo sukhaṃ vediyati , sukhino cittaṃ samādhiyati, samāhito yathābhūtaṃ pajānāti, yathābhūtaṃ pajānanto nibbindati, nibbindanto virajjati, virāgā vimuccati, vimuttasmiṃ ‘‘vimutta’’miti ñāṇaṃ hoti, ‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti pajānāti. So na namati rūpesu, na saddesu, na gandhesu, na rasesu, na phoṭṭhabbesu, na dhammesu khayā rāgassa khayā dosassa khayā mohassa yena rūpena tathāgataṃ tiṭṭhantaṃ carantaṃ paññāpayamāno paññāpeyya, tassa rūpassa khayā virāgā nirodhā cāgā paṭinissaggā rūpasaṅkhaye vimutto, tathāgato atthītipi na upeti, natthītipi na upeti, atthi natthītipi na upeti, nevatthi no natthītipi na upeti. Atha kho gambhīro appameyyo asaṅkheyyo nibbutotiyeva saṅkhaṃ gacchati khayā rāgassa, khayā dosassa, khayā mohassa.

「以轻安之念」——轻安有两种:身轻安和心轻安。身的乐,这是身轻安。心的乐,这是心轻安。身轻安者感受乐,乐者心得定,得定者如实了知,如实了知者厌离,厌离者离贪,离贪者解脱,于解脱有「已解脱」之智,了知「生已尽,梵行已立,应作已作,不再有此存在」。他不倾向于色、不倾向于声、不倾向于香、不倾向于味、不倾向于触、不倾向于法,由于贪的灭尽、嗔的灭尽、痴的灭尽,若以某色来施设住立行走的如来,由于那色的灭尽、离贪、灭、舍弃、放弃,由色的灭尽而解脱,如来不达「存在」,不达「不存在」,不达「存在且不存在」,不达「非存在非不存在」。然而甚深、不可测量、难以计数,只被称为「已涅槃」,由于贪的灭尽、嗔的灭尽、痴的灭尽。

Yāya vedanāya…pe… yāya saññāya. Yehi saṅkhārehi. Yena viññāṇena tathāgataṃ tiṭṭhantaṃ carantaṃ paññāpayamāno paññāpeyya, tassa viññāṇassa khayā virāgā nirodhā cāgā paṭinissaggā viññāṇasaṅkhaye vimutto, tathāgato atthītipi na upeti, natthītipi na upeti, atthi natthītipi na upeti, nevatthi no natthītipi na upeti. Atha kho gambhīro appameyyo asaṅkheyyo nibbutotiyeva saṅkhaṃ gacchati khayā rāgassa, khayā dosassa, khayā mohassa. ‘‘Āgatī’’ti idhāgati. ‘‘Gatī’’ti peccabhavo. Āgatigatīpi na bhavanti, ‘‘nevidhā’’ti chasu ajjhattikesu āyatanesu. ‘‘Na hura’’nti chasu bāhiresu āyatanesu. ‘‘Na ubhayamantarenā’’ti phassasamuditesu dhammesu attānaṃ na passati. ‘‘Esevanto dukkhassā’’ti paṭiccasamuppādo. So duvidho lokiyo ca lokuttaro ca. Tattha lokiyo avijjāpaccayā saṅkhārā, yāva jarāmaraṇā. Lokuttaro sīlavato avippaṭisāro jāyati, yāva nāparaṃ itthattāyāti pajānāti. Tenāha bhagavā ‘‘nissitassa calitaṃ anissitassa calitaṃ natthi…pe… esevanto dukkhassā’’ti.

以何受……以何想。以何诸行。若以某识来施设住立行走的如来,由于那识的灭尽、离贪、灭、舍弃、放弃,由识的灭尽而解脱,如来不达「存在」,不达「不存在」,不达「存在且不存在」,不达「非存在非不存在」。然而甚深、不可测量、难以计数,只被称为「已涅槃」,由于贪的灭尽、嗔的灭尽、痴的灭尽。「来」即此处来。「去」即死后有。来去皆不存在,「不在此」即在六内处。「不在彼」即在六外处。「不在两者之间」即在触所生的诸法中不见自己。「这是苦的边际」即缘起。它有两种:世间的和出世间的。其中世间的是:以无明为缘有行,乃至老死。出世间的是:持戒者生无悔,乃至了知「不再有此存在」。因此世尊说「依者有动摇,无依者无动摇……这是苦的边际」。

‘‘Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā.

「凡任何愁、悲,以及世间种种的苦。

Piyaṃ paṭiccappabhavanti ete, piye asante na bhavanti ete.

这些缘于所爱而生起,当无所爱时这些不存在。

Tasmā hi te sukhino vītasokā, yesaṃ piyaṃ natthi kuhiñci loke;

因此,那些在世间任何处无所爱者,他们是乐者、离愁者;」

Tasmā asokaṃ virajaṃ patthayāno, piyaṃ na kayirātha kuhiñci loke’’ti.

因此，希求无忧、离尘者，不应在世间任何地方造作所爱。

‘‘Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā piyaṃ paṭiccappabhavanti ete’’ti – ayaṃ dukkhā vedanā. ‘‘Piye asante na bhavanti ete’’ti – ayaṃ sukhā vedanā. Vedanā vedanākkhandho. Ayaṃ khandhehi otaraṇā.

「凡任何忧愁、悲泣，以及世间种种形式的苦，这些都是缘所爱而生起」——这是苦受。「当所爱不存在时，这些就不生起」——这是乐受。受即是受蕴。这是以诸蕴的下降。

Vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ, evaṃ sabbaṃ. Ayaṃ paṭiccasamuppādehi otaraṇā.

受缘渴爱，渴爱缘取，取缘有，有缘生，生缘老死，如此一切。这是以缘起的下降。

Tattha sukhā vedanā dve indriyāni – sukhindriyaṃ somanassindriyañca. Dukkhā vedanā dve indriyāni – dukkhindriyaṃ domanassindriyañca. Ayaṃ indriyehi otaraṇā.

其中，乐受是二根——乐根与喜根。苦受是二根——苦根与忧根。这是以诸根的下降。

Tāniyeva indriyāni saṅkhārapariyāpannāni, ye saṅkhārā sāsavā bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

那些根本身被包摄于诸行中，凡有漏、有分的诸行，那些行被包摄于法界中。这是以诸界的下降。

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ sāsavaṃ bhavaṅgaṃ. Ayaṃ āyatanehi otaraṇā.

该法界被包摄于法处中，凡有漏、有分的处。这是以诸处的下降。

Tasmā hi te sukhino vītasokā, yesaṃ piyaṃ natthi kuhiñci loke;

因此，那些在世间任何地方没有所爱者，他们是快乐的、离忧的；

Tasmā asokaṃ virajaṃ patthayāno, piyaṃ na kayirātha kuhiñci loketi.

因此，希求无忧、离尘者，不应在世间任何地方造作所爱。

Idaṃ taṇhāpahānaṃ. Taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, evaṃ sabbaṃ. Ayaṃ paṭiccasamuppādehi otaraṇā.

这是渴爱的舍断。由渴爱灭故取灭,由取灭故有灭,如是一切。这是以缘起的深入。

Taṃyeva taṇhāpahānaṃ samatho. So samatho dve indriyāni satindriyaṃ samādhindriyañca. Ayaṃ indriyehi otaraṇā.

那渴爱的舍断即是止。那止是两根:念根与定根。这是以诸根的深入。

Soyeva samatho samādhikkhandho. Ayaṃ khandhehi otaraṇā.

那止即是定蕴。这是以诸蕴的深入。

Soyeva samatho saṅkhārapariyāpanno, ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

那止即是行所摄,凡是无漏的诸行,而非有分,那些行是法界所摄。这是以诸界的深入。

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ āyatanehi otaraṇā. Tenāha bhagavā ‘‘ye keci sokā’’ti.

那法界是法处所摄,凡是无漏的处,而非有分。这是以诸处的深入。因此世尊说「凡任何诸愁」。

Kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati;

对欲求欲者,若他的那个成就;

Addhā pītimano hoti, laddhā macco yadicchati.

确实他成为喜意者,死者得到他所欲求的。

Tassa ce kāmayānassa, chandajātassa jantuno;

若他欲求者,已生欲的有情;

Te kāmā parihāyanti, sallaviddhova ruppati.

那些欲乐消失时,如被箭射中般痛苦。

Yo kāme parivajjeti, sappasseva padā siro;

凡避离诸欲者,如足避蛇头;

Somaṃ visattikaṃ loke, sato samativattatīti.

彼具念者超越世间此执着。

Tattha yā pītimanatā, ayaṃ anunayo. Yadāha sallaviddhova ruppatīti, idaṃ paṭighaṃ. Anunayaṃ paṭighañca pana taṇhāpakkho, taṇhāya ca pana dasarūpīni āyatanāni padaṭṭhānaṃ. Ayaṃ āyatanehi otaraṇā.

于此,凡有喜悦,此为随顺。当说「如被箭射中般痛苦」时,此为违逆。随顺与违逆是渴爱之分,而对于渴爱,十种色处是足处。此为从诸处的下降。

Tāniyeva dasa rūpīni rūpakāyo nāmasampayutto, tadubhayaṃ nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, evaṃ sabbaṃ. Ayaṃ paṭiccasamuppādehi otaraṇā.

那些十种色即色身,与名相应,彼二者为名色,缘名色而有六处,缘六处而有触,缘触而有受,缘受而有渴爱,如是一切。此为从缘起的下降。

Tadeva nāmarūpaṃ pañcakkhandho; Ayaṃ khandhehi otaraṇā;

那名色即五蕴;此为从诸蕴的下降;

Tadeva nāmarūpaṃ aṭṭhārasa dhātuyo; Ayaṃ dhātūhi otaraṇā;

那名色即十八界;此为从诸界的下降;

Tattha yo rūpakāyo imāni pañca rūpīni indriyāni, yo nāmakāyo imāni pañca arūpīni indriyāni, imāni dasa indriyāni. Ayaṃ indriyehi otaraṇā.

于此,凡色身即此五色根,凡名身即此五无色根,此十根。此为从诸根的下降。

Tattha yadāha –

于此,当说——

‘‘Yo kāme parivajjeti, sappasseva padā siro;

「凡避离诸欲者,如以足避蛇头;

Somaṃ visattikaṃ loke, sato samativattatī’’ti.

彼具念者超越,此世间的执着。」

Ayaṃ saupādisesā nibbānadhātu, ayaṃ dhātūhi otaraṇā.

这是有余依涅槃界,这是从诸界的下降。

Sāyeva saupādisesā nibbānadhātu vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho, evaṃ sabbaṃ. Ayaṃ paṭiccasamuppādehi otaraṇā.

那有余依涅槃界即是明,从明的生起而无明灭,从无明灭而行灭,如是一切。这是从缘起的下降。

Sāyeva vijjā paññākkhandho. Ayaṃ khandhehi otaraṇā.

那明即是慧蕴。这是从诸蕴的下降。

Sāyeva vijjā dve indriyāni – vīriyindriyaṃ paññindriyañca. Ayaṃ indriyehi otaraṇā.

那明即是二根——精进根与慧根。这是从诸根的下降。

Sāyeva vijjā saṅkhārapariyāpannā, ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

那明即是行所摄,凡诸行是无漏的,而非有分,那些行是法界所摄。这是从诸界的下降。

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ āyatanehi otaraṇā. Tenāha bhagavā ‘‘kāmaṃ kāmayamānassā’’ti.

那法界包摄于法处,那处是无漏的,但不是有分。这是从诸处的下降。因此世尊说「对欲求欲者」。

Ettāvatā paṭicca indriyakhandhadhātuāyatanāni samosaraṇotaraṇāni bhavanti. Evaṃ paṭicca indriyakhandhadhātuāyatanāni otāretabbāni. Tenāha āyasmā mahākaccāyano ‘‘yo ca paṭiccuppādo’’ti.

如此缘于根、蕴、界、处而有会合与下降。应如此缘于根、蕴、界、处而下降。因此具寿摩诃咖吒亚那说「凡缘起」。

Niyutto otaraṇo hāro. · 相应引入线

13. Sodhanahāravibhaṅgo13. 净化线分别

§45

Tattha katamo sodhano hāro? ‘‘Vissajjitamhi pañhe’’tigāthā. Yathā āyasmā ajito pārāyane bhagavantaṃ pañhaṃ pucchati –

其中,什么是净化的除去?「在所问的问题中」之偈。如具寿阿基多在彼岸道中向世尊问问题——

‘‘Kenassu nivuto loko, kenassu nappakāsati;

「世间被什么所覆盖?被什么而不显现?

Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhaya’’nti.

你说什么是它的涂抹?什么是它的大怖畏?」

‘‘Avijjāya nivuto loko, [ajitāti bhagavā]

「世间被无明所覆盖,[世尊说:阿基多]

Vivicchā pamādā nappakāsati;

因吝啬与放逸而不显现;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhaya’’nti.

我说渴爱是涂抹,苦是它的大怖畏。」

‘‘Kenassu nivuto loko’’ti pañhe ‘‘avijjāya nivuto loko’’ti bhagavā padaṃ sodheti, no ca ārambhaṃ. ‘‘Kenassu nappakāsatī’’ti pañhe ‘‘vivicchā pamādā nappakāsatī’’ti bhagavā padaṃ sodheti, no ca ārambhaṃ. ‘‘Kissābhilepanaṃ brūsī’’ti pañhe ‘‘jappābhilepanaṃ brūmī’’ti bhagavā padaṃ sodheti, no ca ārambhaṃ. ‘‘Kiṃsu tassa mahabbhaya’’nti pañhe ‘‘dukkhamassa mahabbhaya’’nti suddho ārambho. Tenāha bhagavā ‘‘avijjāya nivuto loko’’ti.

「世间被何所覆盖?」之问,「世间被无明所覆盖」,世尊清净句,非清净起始。「以何不显现?」之问,「以贪欲与放逸不显现」,世尊清净句,非清净起始。「你说何为涂抹?」之问,「我说渴爱为涂抹」,世尊清净句,非清净起始。「何为其大怖畏?」之问,「苦为其大怖畏」,清净起始。因此世尊说「世间被无明所覆盖」。

‘‘Savanti sabbadhi sotā, [iccāyasmā ajito]

「诸流向一切处流,[具寿阿基多说]

Sotānaṃ kiṃ nivāraṇaṃ;

诸流的防护是什么;

Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare’’ti.

请说诸流的防护,以何能堵塞诸流?」

‘‘Yāni sotāni lokasmiṃ, [ajitāti bhagavā]

「世间中的诸流,[阿基多,世尊说]

Sati tesaṃ nivāraṇaṃ;

念是它们的防护;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti.

我说诸流的防护,以慧堵塞它们。」

‘‘Savanti sabbadhi sotā, sotānaṃ kiṃ nivāraṇa’’nti pañhe ‘‘yāni sotāni lokasmiṃ, sati tesaṃ nivāraṇa’’nti bhagavā padaṃ sodheti, no ca ārambhaṃ. ‘‘Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare’’ti pañhe ‘‘sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti suddho ārambho. Tenāha bhagavā ‘‘yāni sotāni lokasmi’’nti.

「诸流向一切处流,诸流的防护是什么?」之问,「世间中的诸流,念是它们的防护」,世尊清净句,非清净起始。「请说诸流的防护,以何能堵塞诸流?」之问,「我说诸流的防护,以慧堵塞它们」,清净起始。因此世尊说「世间中的诸流」。

‘‘Paññā ceva sati ca, [iccāyasmā ajito]

「慧与念，[具寿阿基多说]

Nāmarūpañca mārisa;

以及名色，尊者；

Etaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhatī’’ti.

请为我说这被问之事，这在何处被灭尽？」

Pañhe –

‘‘Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

「你所问的这个问题，阿基多，我为你说；

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

名与色在何处无余灭尽，

Viññāṇassa nirodhena, etthetaṃ uparujjhatī’’ti.

以识的灭尽，这在此处被灭尽。」

Suddho ārambho. Tenāha bhagavā ‘‘yametaṃ pañhaṃ apucchī’’ti. Yattha evaṃ suddho ārambho, so pañho visajjito bhavati. Yattha pana ārambho asuddho, na tāva so pañho visajjito bhavati. Tenāha āyasmā mahākaccāyano ‘‘vissajjitamhi pañhe’’ti.

清净的开始。因此世尊说「你所问的这个问题」。在何处有如此清净的开始，那个问题就被解答了。然而在何处开始不清净，那个问题就还未被解答。因此具寿马哈咖吒亚那说「在已解答的问题中」。

Niyutto sodhano hāro. · 相应净化线

14. Adhiṭṭhānahāravibhaṅgo14. 确立线分别

§46

Tattha katamo adhiṭṭhāno hāro? ‘‘Ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā’’ti.

其中，什么是确立的要点？「诸法为一性，以及那些以异性被说示的。」

Ye tattha niddiṭṭhā, tathā te dhārayitabbā.

那些在那里所说的,应当如此忆持。

‘‘Dukkha’’nti ekattatā. Tattha katamaṃ dukkhaṃ? Jāti dukkhā, jarā dukkhā, byādhi dukkho, maraṇaṃ dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā, rūpā dukkhā, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ. Ayaṃ vemattatā.

「苦」是同一性。其中,什么是苦?生是苦,老是苦,病是苦,死是苦,与不爱者相会是苦,与爱者别离是苦,所求不得也是苦,简而言之,五取蕴是苦,色是苦,受是苦,想是苦,行是苦,识是苦。这是差别性。

‘‘Dukkhasamudayo’’ti ekattatā. Tattha katamo dukkhasamudayo? Yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā. Ayaṃ vemattatā.

「苦集」是同一性。其中,什么是苦集?那导致再有的、与喜和贪俱行的、于处处而喜乐的渴爱。即是说,欲爱、有爱、无有爱。这是差别性。

‘‘Dukkhanirodho’’ti ekattatā. Tattha katamo dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Ayaṃ vemattatā.

「苦灭」是同一性。其中,什么是苦灭?即那渴爱的无余离贪、灭、舍弃、弃舍、解脱、无执着。这是差别性。

‘‘Dukkhanirodhagāminī paṭipadā’’ti ekattatā. Tattha katamā dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ, sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ vemattatā.

「导至苦灭之道」是同一性。其中,什么是导至苦灭之道?即此八支圣道。即是说,正见、正思惟、正语、正业、正命、正精进、正念、正定。这是差别性。

‘‘Maggo’’ti ekattatā. Tattha katamo maggo? Nirayagāmī maggo tiracchānayonigāmī maggo pettivisayagāmī maggo asurayoniyo maggo saggagāmiyo maggo manussagāmī maggo nibbānagāmī maggo. Ayaṃ vemattatā.

「道」是同一性。其中,什么是道?导至地狱之道、导至畜生趣之道、导至饿鬼界之道、导至阿修罗趣之道、导至天界之道、导至人界之道、导至涅槃之道。这是差别性。

‘‘Nirodho’’ti ekattatā. Tattha katamo nirodho? Paṭisaṅkhānirodho appaṭisaṅkhānirodho anunayanirodho paṭighanirodho mānanirodho makkhanirodho paḷāsanirodho issānirodho macchariyanirodho sabbakilesanirodho. Ayaṃ vemattatā.

「灭」是同一性。其中,什么是灭?思择灭、非思择灭、随眠灭、嗔恨灭、慢灭、覆灭、谄灭、嫉灭、悭灭、一切烦恼灭。这是差别性。

‘‘Rūpa’’nti ekattatā. Tattha katamaṃ rūpaṃ? Cātumahābhūtikaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya rūpassa paññatti. Tattha katamāni cattāri mahābhūtāni? Pathavīdhātu āpodhātu tejodhātu vāyodhātu.

「色」是同一性。其中,什么是色?四大种色,依四大种而有色的施设。其中,什么是四大种?地界、水界、火界、风界。

§47

Dvīhi ākārehi dhātuyo pariggaṇhāti saṅkhepena ca vitthārena ca. Kathaṃ vitthārena dhātuyo pariggaṇhāti? Vīsatiyā ākārehi pathavīdhātuṃ vitthārena pariggaṇhāti, dvādasahi ākārehi āpodhātuṃ vitthārena pariggaṇhāti, catūhi ākārehi tejodhātuṃ vitthārena pariggaṇhāti, chahi ākārehi vāyodhātuṃ vitthārena pariggaṇhāti.

以二种方式遍取诸界:以总说与以详说。如何以详说遍取诸界?以二十种方式详说遍取地界,以十二种方式详说遍取水界,以四种方式详说遍取火界,以六种方式详说遍取风界。

Katamehi vīsatiyā ākārehi pathavīdhātuṃ vitthārena pariggaṇhāti? Atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ matthake matthaluṅganti imehi vīsatiyā ākārehi pathavīdhātuṃ vitthārena pariggaṇhāti.

以哪二十种方式详说遍取地界?此身中有:发、毛、爪、齿、皮,肉、腱、骨、骨髓、肾,心、肝、肋膜、脾、肺,肠、肠间膜、胃中物、粪、脑。以此二十种方式详说遍取地界。

Katamehi dvādasahi ākārehi āpodhātuṃ vitthārena pariggaṇhāti? Atthi imasmiṃ kāye pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttanti imehi dvādasahi ākārehi āpodhātuṃ vitthārena pariggaṇhāti.

以哪十二种方式详说遍取水界?此身中有:胆汁、痰、脓、血、汗、脂肪、泪、膏、唾、鼻涕、关节滑液、尿。以此十二种方式详说遍取水界。

Katamehi catūhi ākārehi tejodhātuṃ vitthārena pariggaṇhāti? Yena ca santappati, yena ca jīrīyati , yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, imehi catūhi ākārehi tejodhātuṃ vitthārena pariggaṇhāti.

以哪四种方式详说遍取火界?以此而热,以此而老,以此而燃烧,以此所食、所饮、所嚼、所尝得以完全消化。以此四种方式详说遍取火界。

Katamehi chahi ākārehi vāyodhātuṃ vitthārena pariggaṇhāti? Uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, imehi chahi ākārehi vāyodhātuṃ vitthārena pariggaṇhāti.

以哪六种方式详说遍取风界?上行风、下行风、腹中风、肠中风、肢体循环风、入息出息。以此六种方式详说遍取风界。

Evaṃ imehi dvācattālīsāya ākārehi vitthārena dhātuyo sabhāvato upalakkhayanto tulayanto parivīmaṃsanto pariyogāhanto paccavekkhanto na kiñci gayhūpagaṃ passati kāyaṃ vā kāyapadesaṃ vā, yathā candanikaṃ pavicinanto na kiñci gayhūpagaṃ passeyya, yathā saṅkāraṭṭhānaṃ pavicinanto na kiñci gayhūpagaṃ passeyya, yathā vaccakuṭiṃ pavicinanto na kiñci gayhūpagaṃ passeyya, yathā sivathikaṃ pavicinanto na kiñci gayhūpagaṃ passeyya. Evameva imehi dvācattālīsāya ākārehi evaṃ vitthārena dhātuyo sabhāvato upalakkhayanto tulayanto parivīmaṃsanto pariyogāhanto paccavekkhanto na kiñci gayhūpagaṃ passati kāyaṃ vā kāyapadesaṃ vā. Tenāha bhagavā yā ceva kho pana ajjhattikā pathavīdhātu , yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. Taṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ, evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti. Yā ceva kho pana ajjhattikā āpodhātu, yā ca bāhirā āpodhātu…pe… yā ceva kho pana ajjhattikā tejodhātu, yā ca bāhirā tejodhātu…pe… yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā. Taṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ, evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti. Ayaṃ vemattatā.

如此以此四十二种方式详说地从自性观察、衡量、审察、深入、省察诸界,不见任何可取之身或身的部分,如同审察污泥不见任何可取之物,如同审察垃圾堆不见任何可取之物,如同审察厕所不见任何可取之物,如同审察墓地不见任何可取之物。同样地,以此四十二种方式如此详说地从自性观察、衡量、审察、深入、省察诸界,不见任何可取之身或身的部分。因此世尊说:凡内地界与外地界,此即是地界。应以正慧如实见此为「此非我所,此非我,此非我的我」。以正慧如实见此已,于地界厌离,使心于地界离染。凡内水界与外水界……凡内火界与外火界……凡内风界与外风界,此即是风界。应以正慧如实见此为「此非我所,此非我,此非我的我」。以正慧如实见此已,于风界厌离,使心于风界离染。此为种种性。

§48

‘‘Avijjā’’ti ekattatā. Tattha katamā avijjā? Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ, yaṃ evarūpaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asallakkhaṇā anupalakkhaṇā apaccupalakkhaṇā asamavekkhaṇaṃ apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ. Ayaṃ vemattatā.

「无明」为一性。其中,什么是无明?于苦无知,于苦集无知,于苦灭无知,于导至苦灭之道无知,于前际无知,于后际无知,于前际后际无知,于此缘性缘起诸法无知,凡如此之无知、不见、不现观、不随觉、不等觉、不通达、不观察、不现观、不现前观察、不审察、不作证、愚钝、愚痴、不正知、痴、极痴、杂痴、无明、无明流、无明轭、无明随眠、无明缠、无明栅、痴、不善根。此为种种性。

‘‘Vijjā’’ti ekattatā. Tattha katamā vijjā? Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, pubbante ñāṇaṃ, aparante ñāṇaṃ, pubbantāparante ñāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu ñāṇaṃ, yā evarūpā paññā pajānanā vicayo pavicayo dhammavicayo saṃlakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ. Ayaṃ vemattatā.

「明」为一性。其中,什么是明?于苦之智,于苦集之智,于苦灭之智,于导至苦灭之道之智,于前际之智,于后际之智,于前际后际之智,于此缘性缘起诸法之智,凡如此之慧、了知、简择、遍简择、择法、观察、现观、现前观察、贤明、巧妙、善巧、审察、思惟、考察、广慧、睿智、导慧、观、正知、激励、慧、慧根、慧力、慧剑、慧殿、慧光、慧明、慧炬、慧宝、无痴、择法、正见、择法觉支、道支、道所摄。此为种种性。

‘‘Samāpattī’’ti ekattatā. Tattha katamā samāpatti? Saññāsamāpatti asaññāsamāpatti, nevasaññānāsaññāsamāpatti. Vibhūtasaññāsamāpatti nirodhasamāpattīti. Ayaṃ vemattatā.

「等至」为同一性。于此,什么是等至?有想等至、无想等至、非想非非想等至、灭尽想等至、灭尽等至。这是差别性。

‘‘Jhāyī’’ti ekattatā. Tattha katamo jhāyī? Atthi sekkho jhāyī, atthi asekkho jhāyī, nevasekkhanāsekkho jhāyī, ājāniyo jhāyī, assakhaluṅko jhāyī, diṭṭhuttaro jhāyī, taṇhuttaro jhāyī, paññuttaro jhāyī. Ayaṃ vemattatā.

「禅修者」为同一性。于此,什么是禅修者?有有学禅修者、有无学禅修者、非有学非无学禅修者、良马禅修者、劣马禅修者、见增上禅修者、渴爱增上禅修者、慧增上禅修者。这是差别性。

‘‘Samādhī’’ti ekattatā. Tattha katamo samādhi? Saraṇo samādhi, araṇo samādhi, savero samādhi, avero samādhi, sabyāpajjo samādhi, abyāpajjo samādhi, sappītiko samādhi, nippītiko samādhi, sāmiso samādhi, nirāmiso samādhi, sasaṅkhāro samādhi, asaṅkhāro samādhi, ekaṃsabhāvito samādhi, ubhayaṃsabhāvito samādhi, ubhayato bhāvitabhāvano samādhi, savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi, hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi, lokiyo samādhi, lokuttaro samādhi, micchāsamādhi, sammāsamādhi. Ayaṃ vemattatā.

「定」为同一性。于此,什么是定?有声定、无声定、有寻定、无寻定、有嗔定、无嗔定、有喜定、无喜定、有食定、无食定、有行定、无行定、一分修习定、二分修习定、二边修习已修习定、有寻有伺定、无寻唯伺定、无寻无伺定、退分定、住分定、胜分定、抉择分定、世间定、出世间定、邪定、正定。这是差别性。

‘‘Paṭipadā’’ti ekattatā. Tattha katamā paṭipadā? Āgāḷhapaṭipadā , nijjhāmapaṭipadā, majjhimapaṭipadā, akkhamā paṭipadā, khamā paṭipadā, samā paṭipadā, damā paṭipadā , dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti. Ayaṃ vemattatā.

「道」为同一性。于此,什么是道?有急速道、渐进道、中道、不堪忍道、堪忍道、寂静道、调伏道、苦行道迟通达、苦行道速通达、乐行道迟通达、乐行道速通达。这是差别性。

‘‘Kāyo’’ti ekattatā. Tattha katamo kāyo? Nāmakāyo rūpakāyo ca. Tattha katamo rūpakāyo? Kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ matthaluṅganti – ayaṃ rūpakāyo. Nāmakāyo nāma vedanā saññā cetanā cittaṃ phasso manasikāroti – ayaṃ nāmakāyoti. Ayaṃ vemattatā.

「身」为同一性。于此,什么是身?名身与色身。于此,什么是色身?发、毛、爪、齿、皮、肉、筋、骨、骨髓、肾、心、肝、肋膜、脾、肺、肠、肠间膜、胃中物、粪、胆汁、痰、脓、血、汗、脂肪、泪、膏、唾、鼻涕、关节滑液、尿、脑——这是色身。名身即受、想、思、心、触、作意——这是名身。这是差别性。

Evaṃ yo dhammo yassa dhammassa samānabhāvo, so dhammo tassa dhammassa ekattatāya ekī bhavati. Yena yena vā pana vilakkhaṇo, tena tena vemattaṃ gacchati. Evaṃ sutte vā veyyākaraṇe vā gāthāyaṃ vā pucchitena vīmaṃsayitabbaṃ, kiṃ ekattatāya pucchati, udāhu vemattatāyāti. Yadi ekattatāya pucchitaṃ, ekattatāya visajjayitabbaṃ. Yadi vemattatāya pucchitaṃ, vemattatāya visajjayitabbaṃ. Yadi sattādhiṭṭhānena pucchitaṃ, sattādhiṭṭhānena visajjayitabbaṃ. Yadi dhammādhiṭṭhānena pucchitaṃ, dhammādhiṭṭhānena visajjayitabbaṃ. Yathā yathā vā pana pucchitaṃ, tathā tathā visajjayitabbaṃ. Tenāha āyasmā mahākaccāyano ‘‘ekattatāya dhammā’’ti.

如此,任何法对任何法的相同性,该法以同一性成为该法的同一。但凡以任何方式有差别,则以该方式成为差别性。如此,在经或分别论或偈颂中被问及时,应当审察:是以同一性问,还是以差别性问?若以同一性问,应以同一性回答。若以差别性问,应以差别性回答。若以有情为依处问,应以有情为依处回答。若以法为依处问,应以法为依处回答。如何如何问,应如何如何回答。因此,具寿大咖吒亚那说「诸法以同一性」。

Niyutto adhiṭṭhāno hāro. · 相应确立线

15. Parikkhārahāravibhaṅgo15. 资具线分别

§49

Tattha katamo parikkhāro hāro? ‘‘Ye dhammā yaṃ dhammaṃ janayantī’’ti.

于此,什么是资具、因?「诸法生起某法」。

Yo dhammo yaṃ dhammaṃ janayati, tassa so parikkhāro. Kiṃlakkhaṇo parikkhāro? Janakalakkhaṇo parikkhāro. Dve dhammā janayanti hetu ca paccayo ca. Tattha kiṃlakkhaṇo hetu, kiṃlakkhaṇo paccayo? Asādhāraṇalakkhaṇo hetu, sādhāraṇalakkhaṇo paccayo. Yathā kiṃ bhave? Yathā aṅkurassa nibbattiyā bījaṃ asādhāraṇaṃ, pathavī āpo ca sādhāraṇā. Aṅkurassa hi pathavī āpo ca paccayo sabhāvo hetu. Yathā vā pana ghaṭe duddhaṃ pakkhittaṃ dadhi bhavati, na catthi ekakālasamavadhānaṃ duddhassa ca dadhissa ca. Evamevaṃ natthi ekakālasamavadhānaṃ hetussa ca paccayassa ca.

任何法生起某法,该即是其资具。什么是资具的特相?生起特相是资具。二法生起:因与缘。于此,什么是因的特相,什么是缘的特相?不共特相是因,共特相是缘。如何在有中?譬如对芽的生起,种子是不共的,地与水是共的。因为对芽而言,地与水是缘,自性是因。或者譬如在瓶中放入乳,成为酪,乳与酪不存在同时俱起。如是,因与缘不存在同时俱起。

Ayañhi saṃsāro sahetu sappaccayo nibbatto. Vuttaṃ hi avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, evaṃ sabbo paṭiccasamuppādo. Iti avijjā avijjāya hetu ayoniso manasikāro paccayo. Purimikā avijjā pacchimikāya avijjāya hetu. Tattha purimikā avijjā avijjānusayo pacchimikā avijjā avijjāpariyuṭṭhānaṃ, purimiko avijjānusayo pacchimikassa avijjāpariyuṭṭhānassa hetubhūto paribrūhanāya, bījaṅkuro viya samanantarahetutāya. Yaṃ pana yattha phalaṃ nibbattati, idamassa paramparahetutāya hetubhūtaṃ. Duvidho hi hetu samanantarahetu paramparahetu ca, evaṃ avijjāyapi duvidho hetu samanantarahetu paramparahetu ca.

这轮回是有因有缘而生起的。已说:「以无明为缘而有行,以行为缘而有识」,如此整个缘起。如此,无明的因是无明,非如理作意是缘。前无明是后无明的因。其中,前无明是无明随眠,后无明是无明所缠,前无明随眠是后无明所缠的因,为了增长,如种子与芽,以俱生因性。然而,果在何处生起,此以辗转因性而为因。因有二种:俱生因与辗转因,如此,无明的因也有二种:俱生因与辗转因。

Yathā vā pana thālakañca vaṭṭi ca telañca padīpassa paccayabhūtaṃ na sabhāvahetu, na hi sakkā thālakañca vaṭṭiñca telañca anaggikaṃ dīpetuṃ padīpassa paccayabhūtaṃ. Padīpo viya sabhāvo hetu hoti. Iti sabhāvo hetu, parabhāvo paccayo. Ajjhattiko hetu, bāhiro paccayo. Janako hetu, pariggāhako paccayo. Asādhāraṇo hetu, sādhāraṇo paccayo.

或者,如盘、灯芯与油是灯的缘,而非自性因,因为须跋以无火的盘、灯芯与油来点燃灯,作为灯的缘。如灯,自性是因。如此,自性是因,他性是缘。内在的是因,外在的是缘。生起者是因,摄受者是缘。不共的是因,共的是缘。

Avupacchedattho santati attho, nibbatti attho phalattho, paṭisandhi attho punabbhavattho, palibodhattho pariyuṭṭhānattho, asamugghātattho anusayattho, asampaṭivedhattho avijjattho, apariññātattho viññāṇassa bījattho. Yattha avupacchedo tattha santati, yattha santati tattha nibbatti , yattha nibbatti tattha phalaṃ, yattha phalaṃ tattha paṭisandhi, yattha paṭisandhi tattha punabbhavo, yattha punabbhavo tattha palibodho, yattha palibodho tattha pariyuṭṭhānaṃ, yattha pariyuṭṭhānaṃ tattha asamugghāto. Yattha asamugghāto tattha anusayo, yattha anusayo tattha asampaṭivedho, yattha asampaṭivedho tattha avijjā, yattha avijjā tattha sāsavaṃ viññāṇaṃ apariññātaṃ, yattha sāsavaṃ viññāṇaṃ apariññātaṃ tattha bījattho.

不断之义是相续之义,生起之义是果之义,结生之义是再有之义,障碍之义是缠之义,不根除之义是随眠之义,不通达之义是无明之义,不遍知之义是识的种子之义。何处有不断,彼处有相续;何处有相续,彼处有生起;何处有生起,彼处有果;何处有果,彼处有结生;何处有结生,彼处有再有;何处有再有,彼处有障碍;何处有障碍,彼处有缠;何处有缠,彼处有不根除。何处有不根除,彼处有随眠;何处有随眠,彼处有不通达;何处有不通达,彼处有无明;何处有无明,彼处有漏识未被遍知;何处有漏识未被遍知,彼处有种子之义。

Sīlakkhandho samādhikkhandhassa paccayo, samādhikkhandho paññākkhandhassa paccayo, paññākkhandho vimuttikkhandhassa paccayo, vimuttikkhandho vimuttiñāṇadassanakkhandhassa paccayo. Titthaññutā pītaññutāya paccayo, pītaññutā pattaññutāya paccayo, pattaññutā attaññutāya paccayo.

戒蕴是定蕴的缘,定蕴是慧蕴的缘,慧蕴是解脱蕴的缘,解脱蕴是解脱智见蕴的缘。知岸是知喜的缘,知喜是知得的缘,知得是知义的缘。

Yathā vā pana cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tattha cakkhu ādhipateyyapaccayatāya paccayo, rūpā ārammaṇapaccayatāya paccayo. Āloko sannissayatāya paccayo, manasikāro sabhāvo hetu . Saṅkhārā viññāṇassa paccayo, sabhāvo hetu. Viññāṇaṃ nāmarūpassa paccayo, sabhāvo hetu. Nāmarūpaṃ saḷāyatanassa paccayo, sabhāvo hetu. Saḷāyatanaṃ phassassa paccayo, sabhāvo hetu. Phasso vedanāya paccayo, sabhāvo hetu. Vedanā taṇhāya paccayo, sabhāvo hetu. Taṇhā upādānassa paccayo, sabhāvo hetu. Upādānaṃ bhavassa paccayo, sabhāvo hetu. Bhavo jātiyā paccayo, sabhāvo hetu. Jāti jarāmaraṇassa paccayo, sabhāvo hetu. Jarāmaraṇaṃ sokassa paccayo, sabhāvo hetu. Soko paridevassa paccayo, sabhāvo hetu. Paridevo dukkhassa paccayo, sabhāvo hetu. Dukkhaṃ domanassassa paccayo, sabhāvo hetu. Domanassaṃ upāyāsassa paccayo, sabhāvo hetu. Evaṃ yo koci upanissayo sabbo so parikkhāro. Tenāha āyasmā mahākaccāyano ‘‘ye dhammā yaṃ dhammaṃ janayantī’’ti.

或者,如缘眼与色而生起眼识。其中,眼以增上缘性而为缘,色以所缘缘性而为缘。光以依止性而为缘,作意是自性因。行是识的缘,是自性因。识是名色的缘,是自性因。名色是六处的缘,是自性因。六处是触的缘,是自性因。触是受的缘,是自性因。受是渴爱的缘,是自性因。渴爱是取的缘,是自性因。取是有的缘,是自性因。有是生的缘,是自性因。生是老死的缘,是自性因。老死是愁的缘,是自性因。愁是悲的缘,是自性因。悲是苦的缘,是自性因。苦是忧的缘,是自性因。忧是恼的缘,是自性因。如此,任何亲依止,一切皆是资具。因此,具寿摩诃咖吒亚那说:「诸法生起某法」。

Niyutto parikkhāro hāro. · 相应资具线

16. Samāropanahāravibhaṅgo16. 安立线分别

§50

Tattha katamo samāropano hāro? ‘‘Ye dhammā yaṃmūlā, ye cekatthā pakāsitā muninā’’ti.

其中,什么是合并之串?「诸法以何为根,由牟尼所显示的同义者」。

Ekasmiṃ padaṭṭhāne yattakāni padaṭṭhānāni otaranti, sabbāni tāni samāropayitabbāni. Yathā āvaṭṭe hāre bahukāni padaṭṭhānāni otarantīti. Tattha samāropanā catubbidhā padaṭṭhānaṃ, vevacanaṃ, bhāvanā, pahānamiti.

在一个足处,有多少足处进入,一切这些应被合并。如在螺旋串中,许多足处进入。其中,合并有四种:足处、同义语、修习、断除。

Tattha katamā padaṭṭhānena samāropanā?

其中,什么是以足处的合并?

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

「诸恶莫作，众善奉行；

Sacittapariyodapanaṃ, etaṃ buddhāna sāsana’’nti.

自净其意，是诸佛教。」

Tassa kiṃ padaṭṭhānaṃ? Tīṇi sucaritāni – kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ – idaṃ padaṭṭhānaṃ; tattha yaṃ kāyikañca vācasikañca sucaritaṃ, ayaṃ sīlakkhandho. Manosucarite yā anabhijjhā abyāpādo ca, ayaṃ samādhikkhandho. Yā sammādiṭṭhi, ayaṃ paññākkhandho. Idaṃ padaṭṭhānaṃ, tattha sīlakkhandho ca samādhikkhandho ca samatho, paññākkhandho vipassanā. Idaṃ padaṭṭhānaṃ, tattha samathassa phalaṃ rāgavirāgā cetovimutti, vipassanā phalaṃ avijjāvirāgā paññāvimutti. Idaṃ padaṭṭhānaṃ.

那个的基础是什么?三种善行——身善行、语善行、意善行——这是基础;在那里,凡是身的与语的善行,这是戒蕴。在意善行中,凡是无贪与无嗔,这是定蕴。凡是正见,这是慧蕴。这是基础,在那里,戒蕴与定蕴是止,慧蕴是观。这是基础,在那里,止的果是由于贪的离贪而心解脱,观的果是由于无明的离贪而慧解脱。这是基础。

Vanaṃ vanathassa padaṭṭhānaṃ. Kiñca vanaṃ? Ko ca vanatho? Vanaṃ nāma pañca kāmaguṇā, taṇhā vanatho. Idaṃ padaṭṭhānaṃ. Vanaṃ nāma nimittaggāho ‘‘itthī’’ti vā ‘‘puriso’’ti vā. Vanatho nāma tesaṃ tesaṃ aṅgapaccaṅgānaṃ anubyañjanaggāho ‘‘aho cakkhu, aho sotaṃ, aho ghānaṃ, aho jivhā, aho kāyo, iti. Idaṃ padaṭṭhānaṃ. Vanaṃ nāma cha ajjhattikabāhirāni āyatanāni apariññātāni. Yaṃ tadubhayaṃ paṭicca uppajjati saṃyojanaṃ, ayaṃ vanatho. Idaṃ padaṭṭhānaṃ. Vanaṃ nāma anusayo. Vanatho nāma pariyuṭṭhānaṃ. Idaṃ padaṭṭhānaṃ. Tenāha bhagavā ‘‘chetvā vanañca vanathañcā’’ti. Ayaṃ padaṭṭhānena samāropanā.

林是林欲的基础。什么是林?什么是林欲?名为林的是五欲功德,渴爱是林欲。这是基础。名为林的是取相「女人」或「男人」。名为林欲的是对那些那些肢体与部分的随相之取「啊,眼!啊,耳!啊,鼻!啊,舌!啊,身!」如此。这是基础。名为林的是六内外处未被遍知。缘于那两者而生起的结,这是林欲。这是基础。名为林的是随眠。名为林欲的是缠。这是基础。因此世尊说「断林与林欲」。这是以基础的建立。

§51

Tattha katamā vevacanena samāropanā? Rāgavirāgā cetovimutti sekkhaphalaṃ; avijjāvirāgā paññāvimutti asekkhaphalaṃ. Idaṃ vevacanaṃ. Rāgavirāgā cetovimutti anāgāmiphalaṃ; avijjāvirāgā paññāvimutti aggaphalaṃ arahattaṃ. Idaṃ vevacanaṃ. Rāgavirāgā cetovimutti kāmadhātusamatikkamanaṃ; avijjāvirāgā paññāvimutti tedhātusamatikkamanaṃ. Idaṃ vevacanaṃ. Paññindriyaṃ, paññābalaṃ, adhipaññāsikkhā, paññākkhandho, dhammavicayasambojjhaṅgo, upekkhāsambojjhaṅgo, ñāṇaṃ, sammādiṭṭhi, tīraṇā, santīraṇā, hirī, vipassanā, dhamme ñāṇaṃ, sabbaṃ, idaṃ vevacanaṃ. Ayaṃ vevacanena samāropanā.

在那里,什么是以同义语的建立?由于贪的离贪而心解脱是有学果;由于无明的离贪而慧解脱是无学果。这是同义语。由于贪的离贪而心解脱是阿那含果;由于无明的离贪而慧解脱是最上果阿拉汉。这是同义语。由于贪的离贪而心解脱是超越欲界;由于无明的离贪而慧解脱是超越三界。这是同义语。慧根、慧力、增上慧学、慧蕴、择法觉支、舍觉支、智、正见、推度、审察、惭、观、法智、一切,这是同义语。这是以同义语的建立。

Tattha katamā bhāvanāya samāropanā? Yathāha bhagavā ‘‘tasmātiha tvaṃ bhikkhu kāye kāyānupassī viharāhi, ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ’’. Ātāpīti vīriyindriyaṃ. Sampajānoti paññindriyaṃ. Satimāti satindriyaṃ. Vineyya loke abhijjhādomanassanti samādhindriyaṃ. Evaṃ kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti. Kena kāraṇena? Ekalakkhaṇattā catunnaṃ indriyānaṃ. Catūsu satipaṭṭhānesu bhāviyamānesu cattāro sammappadhānā bhāvanāpāripūriṃ gacchanti. Catūsu sammappadhānesu bhāviyamānesu cattāro iddhipādā bhāvanāpāripūriṃ gacchanti. Catūsu iddhipādesu bhāviyamānesu pañcindriyāni bhāvanāpāripūriṃ gacchanti. Evaṃ sabbe . Kena kāraṇena? Sabbe hi bodhaṅgamā dhammā bodhipakkhiyā niyyānikalakkhaṇena ekalakkhaṇā, te ekalakkhaṇattā bhāvanāpāripūriṃ gacchanti. Ayaṃ bhāvanāya samāropanā.

在那里,什么是以修习的建立?如世尊所说「因此,比库,你应住于在身随观身,热诚、正知、具念,调伏世间的贪忧」。热诚是精进根。正知是慧根。具念是念根。调伏世间的贪忧是定根。如此住于在身随观身者,须跋达到修习的圆满。什么原因?因为四根的一相性。当须跋被修习时,四正勤达到修习的圆满。当四正勤被修习时,四神足达到修习的圆满。当四神足被修习时,五根达到修习的圆满。如此一切。什么原因?因为一切觉支分法都是菩提分,以出离相为一相,它们因一相性而达到修习的圆满。这是以修习的建立。

Tattha katamā pahānena samāropanā? Kāye kāyānupassī viharanto ‘‘asubhe subha’’nti vipallāsaṃ pajahati, kabaḷīkāro cassa āhāro pariññaṃ gacchati, kāmupādānena ca anupādāno bhavati, kāmayogena ca visaṃyutto bhavati, abhijjhākāyaganthena ca vippayujjati, kāmāsavena ca anāsavo bhavati, kāmoghañca uttiṇṇo bhavati, rāgasallena ca visallo bhavati, rūpūpikā cassa viññāṇaṭṭhiti pariññaṃ gacchati, rūpadhātuyaṃ cassa rāgo pahīno bhavati, na ca chandāgatiṃ gacchati.

在那里,什么是以断的建立?住于在身随观身者,他断「于须跋为净」的颠倒,段食对他达到遍知,他以欲取而成为无取,他以欲轭而成为离轭,他以贪身系而成为解脱,他以欲漏而成为无漏,他成为已超越欲暴流,他以贪箭而成为无箭,他的依色的识住达到遍知,他于色界的贪被断,他不趣向欲。

Vedanāsu vedanānupassī viharanto ‘‘dukkhe sukha’’nti vipallāsaṃ pajahati, phasso cassa āhāro pariññaṃ gacchati, bhavūpādānena ca anupādāno bhavati, bhavayogena ca visaṃyutto bhavati, byāpādakāyaganthena ca vippayujjati, bhavāsavena ca anāsavo bhavati, bhavoghañca uttiṇṇo bhavati, dosasallena ca visallo bhavati, vedanūpikā cassa viññāṇaṭṭhiti pariññaṃ gacchati, vedanādhātuyaṃ cassa rāgo pahīno bhavati, na ca dosāgatiṃ gacchati.

住于在诸受随观受者,他断「于苦为乐」的颠倒,触食对他达到遍知,他以有取而成为无取,他以有轭而成为离轭,他以嗔身系而成为解脱,他以有漏而成为无漏,他成为已超越有暴流,他以嗔箭而成为无箭,他的依受的识住达到遍知,他于受界的贪被断,他不趣向嗔。

Citte cittānupassī viharanto ‘‘anicce nicca’’nti vipallāsaṃ pajahati, viññāṇaṃ cassa āhāro pariññaṃ gacchati, diṭṭhupādānena ca anupādāno bhavati, diṭṭhiyogena ca visaṃyutto bhavati, sīlabbataparāmāsakāyaganthena ca vippayujjati, diṭṭhāsavena ca anāsavo bhavati, diṭṭhoghañca uttiṇṇo bhavati, mānasallena ca visallo bhavati, saññūpikā cassa viññāṇaṭṭhiti pariññaṃ gacchati, saññādhātuyaṃ cassa rāgo pahīno bhavati, na ca bhayāgatiṃ gacchati.

住于在心随观心者,舍断「于无常为常」之颠倒,识食于他达到遍知,以见取而成为无取者,以见结而成为离系者,以戒禁取身系而成为解脱者,以见漏而成为无漏者,超越见暴流,以慢箭而成为无箭者,以想为缘的识住于他达到遍知,于想界之贪于他被舍断,不趣向怖畏之趣。

Dhammesu dhammānupassī viharanto ‘‘anattani attā’’ti vipallāsaṃ pajahati, manosañcetanā cassa āhāro pariññaṃ gacchati, attavādupādānena ca anupādāno bhavati, avijjāyogena ca visaṃyutto bhavati, idaṃsaccābhinivesakāyaganthena ca vippayujjati, avijjāsavena ca anāsavo bhavati, avijjoghañca uttiṇṇo bhavati, mohasallena ca visallo bhavati , saṅkhārūpikā cassa viññāṇaṭṭhiti pariññaṃ gacchati, saṅkhāradhātuyaṃ cassa rāgo pahīno bhavati, na ca mohāgatiṃ gacchati. Ayaṃ pahānena samāropanā.

住于在诸法随观法者,舍断「于无我为我」之颠倒,意思食于他达到遍知,以我论取而成为无取者,以无明结而成为离系者,以此实执取身系而成为解脱者,以无明漏而成为无漏者,超越无明暴流,以痴箭而成为无箭者,以行为缘的识住于他达到遍知,于行界之贪于他被舍断,不趣向痴之趣。此为以舍断而配合。

Tenāha āyasmā mahākaccāyano –

因此,具寿马哈咖吒亚那说——

‘‘Ye dhammā yaṃ mūlā, ye cekatthā pakāsitā muninā;

「凡诸法以何为根,凡被牟尼所阐明为一义者;

Te samāropayitabbā, esa samāropano hāro’’ti.

彼等应被配合,此为配合之串。」

Niyutto samāropano hāro. · 相应安立线

Niṭṭhito ca hāravibhaṅgo. · 线分别完

1. Desanāhārasampāto1. 教说线集

‘‘Soḷasa hārā paṭhamaṃ, disalocanato disā viloketvā.

「首先十六串,从观察方向而观察诸方。

Saṅkhipiya aṅkusena hi, nayehi tīhi niddise sutta’’nti.

以钩简略地,以三种方法在经中指示。」

Vuttā, tassā niddeso kuhiṃ daṭṭhabbo? Hārasampāte. Tattha katamo desanāhārasampāto?

已说,其解释应在何处见?在串集中。于此,什么是教说串集?

‘‘Arakkhitena cittena , micchādiṭṭhihatena ca;

「以不守护之心,被邪见所害,

Thinamiddhābhibhūtena, vasaṃ mārassa gacchatī’’ti.

被昏沉睡眠所征服,则走向魔的控制。」

ti kiṃ desayati, pamādaṃ taṃ maccuno padaṃ. ti micchādiṭṭhihataṃ nāma vuccati yadā ‘‘anicce nicca’’nti passati, so vipallāso. So pana vipallāso kiṃlakkhaṇo? Viparītaggāhalakkhaṇo vipallāso. So kiṃ vipallāsayati? Tayo dhamme saññaṃ cittaṃ diṭṭhimiti. So kuhiṃ vipallāsayati? Catūsu attabhāvavatthūsu, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Evaṃ vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.

这教导什么?放逸是死亡之道。被邪见所害,名为当他见「无常为常」时,这是颠倒。那颠倒有什么特相?颠倒以颠倒执取为特相。它颠倒什么?三法:想、心、见。它在何处颠倒?在四种我身之处:随观色为我,或有色之我,或我中有色,或色中有我。如是受……想……行……随观识为我,或有识之我,或我中有识,或识中有我。

Tattha rūpaṃ paṭhamaṃ vipallāsavatthu ‘‘asubhe subha’’nti. Vedanā dutiyaṃ vipallāsavatthu ‘‘dukkhe sukha’’nti. Saññā saṅkhārā ca tatiyaṃ vipallāsavatthu ‘‘anattani attā’’ti. Viññāṇaṃ catutthaṃ vipallāsavatthu ‘‘anicce nicca’’nti. Dve dhammā cittassa saṃkilesā – taṇhā ca avijjā ca. Taṇhānivutaṃ cittaṃ dvīhi vipallāsehi vipallāsīyati ‘‘asubhe subha’’nti ‘‘dukkhe sukha’’nti. Diṭṭhinivutaṃ cittaṃ dvīhi vipallāsehi vipallāsīyati ‘‘anicce nicca’’nti ‘‘anattani attā’’ti.

其中,色是第一颠倒之处「须跋为净」。受是第二颠倒之处「苦为乐」。想与行是第三颠倒之处「无我为我」。识是第四颠倒之处「无常为常」。二法是心的染污——渴爱与无明。被渴爱所覆之心,以二种颠倒而颠倒:「须跋为净」、「苦为乐」。被见所覆之心,以二种颠倒而颠倒:「无常为常」、「无我为我」。

Tattha yo diṭṭhivipallāso, so atītaṃ rūpaṃ attato samanupassati, atītaṃ vedanaṃ…pe… atītaṃ saññaṃ, atīte saṅkhāre…pe… atītaṃ viññāṇaṃ attato samanupassati. Tattha yo taṇhāvipallāso, so anāgataṃ rūpaṃ abhinandati, anāgataṃ vedanaṃ…pe… anāgataṃ saññaṃ, anāgate saṅkhāre, anāgataṃ viññāṇaṃ abhinandati. Dve dhammā cittassa upakkilesā – taṇhā ca avijjā ca. Tāhi visujjhantaṃ cittaṃ visujjhati. Tesaṃ avijjānīvaraṇānaṃ taṇhāsaṃyojanānaṃ pubbā koṭi na paññāyati sandhāvantānaṃ saṃsarantānaṃ sakiṃ nirayaṃ sakiṃ tiracchānayoniṃ sakiṃ pettivisayaṃ sakiṃ asurakāyaṃ sakiṃ deve sakiṃ manusse.

其中,凡是见颠倒者,他随观过去色为我,过去受……过去想、过去行……过去识为我。其中,凡是渴爱颠倒者,他欢喜未来色,未来受……未来想、未来行、未来识。二法是心的随染——渴爱与无明。由它们而清净之心得清净。那些被无明所盖、被渴爱所系者,其前际不可知,他们流转轮回,一时地狱、一时畜生趣、一时饿鬼界、一时阿修罗众、一时天、一时人。

ti. Thinaṃ nāma yā cittassa akallatā akammaniyatā; middhaṃ nāma yaṃ kāyassa līnattaṃ. ti kilesamārassa ca sattamārassa ca vasaṃ gacchati, so hi nivuto saṃsārābhimukho hoti. Imāni bhagavatā dve saccāni desitāni dukkhaṃ samudayo ca. Tesaṃ bhagavā pariññāya ca pahānāya ca dhammaṃ deseti dukkhassa pariññāya samudayassa pahānāya. Yena ca parijānāti yena ca pajahati, ayaṃ maggo. Yaṃ taṇhāya avijjāya ca pahānaṃ, ayaṃ nirodho. Imāni cattāri saccāni. Tenāha bhagavā ‘‘arakkhitena cittenā’’ti. Tenāhāyasmā mahākaccāyano ‘‘assādādīnavatā’’ti.

昏沉,名为心的不适业性、不适作性;睡眠,名为身的萎靡。他走向烦恼魔与死魔的控制,因为被覆者面向轮回。这些是世尊所教导的二谛:苦与集。世尊为了遍知与断除它们而教导法,为了遍知苦、为了断除集。以何遍知、以何断除,这是道。凡是渴爱与无明的断除,这是灭。这些是四谛。因此世尊说「以不守护之心」。因此具寿摩诃咖吒亚那说「以味着等为因」。

Niyutto desanā hārasampāto. · 相应教说线集

2. Vicayahārasampāto2. 抉择线集

§53

Tattha katamo vicayo hārasampāto? Tattha taṇhā duvidhā kusalāpi akusalāpi. Akusalā saṃsāragāminī, kusalā apacayagāminī pahānataṇhā. Mānopi duvidho kusalopi akusalopi. Yaṃ mānaṃ nissāya mānaṃ pajahati, ayaṃ māno kusalo. Yo pana māno dukkhaṃ nibbattayati, ayaṃ māno akusalo. Tattha yaṃ nekkhammasitaṃ domanassaṃ kudāssunāmāhaṃ taṃ āyatanaṃ sacchikatvā upasampajja viharissaṃ yaṃ ariyā santaṃ āyatanaṃ sacchikatvā upasampajja viharantīti tassa uppajjati pihā, pihāpaccayā domanassaṃ, ayaṃ taṇhā kusalā rāgavirāgā cetovimutti, tadārammaṇā kusalā avijjāvirāgā paññāvimutti.

其中,什么是简择、珠串之聚?其中,渴爱有二种:善与不善。不善者导向轮回,善者导向损减,是断除之渴爱。慢也有二种:善与不善。依于慢而断除慢,这是善慢。但凡慢生起苦,这是不善慢。其中,凡是依出离之忧「何时我将证得、具足而住于那处,诸圣者证得、具足而住于寂静之处」,他生起渴望,以渴望为缘而忧,这是善渴爱,离贪之心解脱,以彼为所缘的善,离无明之慧解脱。

Tassā ko pavicayo? Aṭṭha maggaṅgāni sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. So kattha daṭṭhabbo? Catutthe jhāne pāramitāya. Catutthe hi jhāne aṭṭhaṅgasamannāgataṃ cittaṃ bhāvayati parisuddhaṃ pariyodātaṃ anaṅgaṇaṃ vigatūpakkilesaṃ mudu kammaniyaṃ ṭhitaṃ āneñjappattaṃ. So tattha aṭṭhavidhaṃ adhigacchati cha abhiññā dve ca visese, taṃ cittaṃ yato parisuddhaṃ, tato pariyodātaṃ, yato pariyodātaṃ , tato anaṅgaṇaṃ, yato anaṅgaṇaṃ, tato vigatūpakkilesaṃ, yato vigatūpakkilesaṃ, tato mudu, yato mudu, tato kammaniyaṃ, yato kammaniyaṃ, tato ṭhitaṃ, yato ṭhitaṃ, tato āneñjappattaṃ. Tattha aṅgaṇā ca upakkilesā ca tadubhayaṃ taṇhāpakkho. Yā ca iñjanā yā ca cittassa aṭṭhiti, ayaṃ diṭṭhipakkho.

其简择是什么?八道支:正见、正思惟、正语、正业、正命、正精进、正念、正定。它在何处可见?在第四禅那的圆满。因为在第四禅那,他修习具足八支之心,清净、皎洁、无瑕、离随染、柔软、适业、住立、达到不动。他在那里获得八种:六神通与二殊胜。那心,从清净故皎洁,从皎洁故无瑕,从无瑕故离随染,从离随染故柔软,从柔软故适业,从适业故住立,从住立故达到不动。其中,瑕与随染,此二者是渴爱方面。凡是动摇与心的不住立,这是见方面。

Cattāri indriyāni dukkhindriyaṃ domanassindriyaṃ sukhindriyaṃ somanassindriyañca catutthajjhāne nirujjhanti, tassa upekkhindriyaṃ avasiṭṭhaṃ bhavati. So uparimaṃ samāpattiṃ santato manasikaroti, tassa uparimaṃ samāpattiṃ santato manasikaroto catutthajjhāne oḷārikā saññā saṇṭhahati ukkaṇṭhā ca paṭighasaññā, so sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘anantaṃ ākāsa’’nti ākāsānañcāyatanasamāpattiṃ sacchikatvā upasampajja viharati. Abhiññābhinīhāro rūpasaññā vokāro nānattasaññā samatikkamati paṭighasaññā cassa abbhatthaṃ gacchati, evaṃ samādhi tassa samāhitassa obhāso antaradhāyati dassanañca rūpānaṃ, so samādhi chaḷaṅgasamannāgato paccavekkhitabbo . Anabhijjhāsahagataṃ me mānasaṃ sabbaloke, abyāpannaṃ me cittaṃ sabbasattesu, āraddhaṃ me vīriyaṃ paggahitaṃ, passaddho me kāyo asāraddho, samāhitaṃ me cittaṃ avikkhittaṃ, upaṭṭhitā me sati asammuṭṭhā , tattha yañca anabhijjhāsahagataṃ mānasaṃ sabbaloke yañca abyāpannaṃ cittaṃ sabbasattesu yañca āraddhaṃ vīriyaṃ paggahitaṃ yañca samāhitaṃ cittaṃ avikkhittaṃ, ayaṃ samatho. Yo passaddho kāyo asāraddho, ayaṃ samādhiparikkhāro. Yā upaṭṭhitā sati asammuṭṭhā ayaṃ vipassanā.

四根——苦根、忧根、乐根、喜根在第四禅那灭尽,他的舍根剩余。他作意上等至为寂静,当他作意上等至为寂静时,在第四禅那粗的想与不满足及对碍想安立,他完全超越色想,对碍想灭没,不作意种种想,「虚空是无边的」,证得空无边处等至后,进入而住。通智的倾向是色想的舍弃,超越种种想,对碍想对他灭没,如此,对他已得定者的光明消失及诸色的见,那定应以六支具足来省察。我的心于一切世间与无贪欲俱,我的心于一切有情无嗔恨,我的精进已发起、已策励,我的身已轻安、不激动,我的心已得定、不散乱,我的念已现起、不忘失。于此,凡是于一切世间与无贪欲俱的心,凡是于一切有情无嗔恨的心,凡是已发起、已策励的精进,凡是已得定、不散乱的心,这是止。凡是已轻安、不激动的身,这是定的资具。凡是已现起、不忘失的念,这是观。

§54

So samādhi pañcavidhena veditabbo. Ayaṃ samādhi ‘‘paccuppannasukho’’ti itissa paccattameva ñāṇadassanaṃ paccupaṭṭhitaṃ bhavati, ayaṃ samādhi ‘‘āyatiṃ sukhavipāko’’ti itissa paccattameva ñāṇadassanaṃ paccupaṭṭhitaṃ bhavati, ayaṃ samādhi ‘‘ariyo nirāmiso’’ti itissa paccattameva ñāṇadassanaṃ paccupaṭṭhitaṃ bhavati, ayaṃ samādhi ‘‘akāpurisasevito’’ti itissa paccattameva ñāṇadassanaṃ paccupaṭṭhitaṃ bhavati, ayaṃ samādhi ‘‘santo ceva paṇīto ca paṭippassaddhiladdho ca ekodibhāvādhigato ca na sasaṅkhāraniggayhavāritagato cā’’ti itissa paccattameva ñāṇadassanaṃ paccupaṭṭhitaṃ bhavati. Taṃ kho panimaṃ samādhiṃ ‘‘sato samāpajjāmi sato vuṭṭhahāmī’’ti itissa paccattameva ñāṇadassanaṃ paccupaṭṭhitaṃ bhavati. Tattha yo ca samādhi paccuppannasukho yo ca samādhi āyatiṃ sukhavipāko ayaṃ samatho. Yo ca samādhi ariyo nirāmiso, yo ca samādhi akāpurisasevito, yo ca samādhi santo ceva paṇīto paṭippassaddhiladdho ca ekodibhāvādhigato ca na sasaṅkhāraniggayhavāritagato ca yañcāhaṃ taṃ kho panimaṃ samādhiṃ sato samāpajjāmi sato vuṭṭhahāmīti, ayaṃ vipassanā.

那定应以五种来了知。「这定是现法乐」,如此,他自己的智见现起;「这定是未来乐果报」,如此,他自己的智见现起;「这定是圣的、无染的」,如此,他自己的智见现起;「这定是非恶人所习」,如此,他自己的智见现起;「这定是寂静的、胜妙的、获得轻安的、获得一境性的、非以有行抑制遮止而到达的」,如此,他自己的智见现起。而且,「我具念进入这定,具念出定」,如此,他自己的智见现起。于此,凡是现法乐的定,凡是未来乐果报的定,这是止。凡是圣的、无染的定,凡是非恶人所习的定,凡是寂静的、胜妙的、获得轻安的、获得一境性的、非以有行抑制遮止而到达的定,以及我「具念进入这定,具念出定」,这是观。

So samādhi pañcavidhena veditabbo pītipharaṇatā sukhapharaṇatā cetopharaṇatā ālokapharaṇatā paccavekkhaṇānimittaṃ. Tattha yo ca pītipharaṇo yo ca sukhapharaṇo yo ca cetopharaṇo, ayaṃ samatho. Yo ca ālokapharaṇo yañca paccavekkhaṇānimittaṃ. Ayaṃ vipassanā.

那定应以五种来了知:喜的遍满、乐的遍满、心的遍满、光明的遍满、省察相。于此,凡是喜的遍满,凡是乐的遍满,凡是心的遍满,这是止。凡是光明的遍满,凡是省察相,这是观。

§55

Dasa kasiṇāyatanāni pathavīkasiṇaṃ āpokasiṇaṃ tejokasiṇaṃ vāyokasiṇaṃ nīlakasiṇaṃ pītakasiṇaṃ lohitakasiṇaṃ odātakasiṇaṃ ākāsakasiṇaṃ viññāṇakasiṇaṃ. Tattha yañca pathavīkasiṇaṃ yañca āpokasiṇaṃ evaṃ sabbaṃ, yañca odātakasiṇaṃ. Imāni aṭṭha kasiṇāni samatho. Yañca ākāsakasiṇaṃ yañca viññāṇakasiṇaṃ, ayaṃ vipassanā. Evaṃ sabbo ariyo maggo yena yena ākārena vutto, tena tena samathavipassanena yojayitabbo. Te tīhi dhammehi saṅgahitā aniccatāya dukkhatāya anattatāya. So samathavipassanaṃ bhāvayamāno tīṇi vimokkhamukhāni bhāvayati. Tīṇi vimokkhamukhāni bhāvayanto tayo khandhe bhāvayati. Tayo khandhe bhāvayanto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayati.

十遍处:地遍、水遍、火遍、风遍、青遍、黄遍、红遍、白遍、虚空遍、识遍。于此,凡是地遍,凡是水遍,如此一切,凡是白遍,这八遍是止。凡是虚空遍,凡是识遍,这是观。如此,一切圣道,以任何行相所说,应以那那止观来结合。它们以三法摄取:以无常性、苦性、无我性。他修习止观,修习三解脱门。修习三解脱门者,修习三蕴。修习三蕴者,修习圣八支道。

Rāgacarito puggalo animittena vimokkhamukhena niyyāti adhicittasikkhāya sikkhanto lobhaṃ akusalamūlaṃ pajahanto sukhavedanīyaṃ phassaṃ anupagacchanto sukhaṃ vedanaṃ parijānanto rāgamalaṃ pavāhento rāgarajaṃ niddhunanto rāgavisaṃ vamento rāgaggiṃ nibbāpento rāgasallaṃ uppāṭento rāgajaṭaṃ vijaṭento. Dosacarito puggalo appaṇihitena vimokkhamukhena niyyāti adhisīlasikkhāya sikkhanto dosaṃ akusalamūlaṃ pajahanto dukkhavedanīyaṃ phassaṃ anupagacchanto dukkhavedanaṃ parijānanto dosamalaṃ pavāhento dosarajaṃ niddhunanto dosavisaṃ vamento dosaggiṃ nibbāpento dosasallaṃ uppāṭento dosajaṭaṃ vijaṭento. Mohacarito puggalo suññatavimokkhamukhena niyyāti adhipaññāsikkhāya sikkhanto mohaṃ akusalamūlaṃ pajahanto adukkhamasukhavedanīyaṃ phassaṃ anupagacchanto adukkhamasukhaṃ vedanaṃ parijānanto mohamalaṃ pavāhento moharajaṃ niddhunanto mohavisaṃ vamento mohaggiṃ nibbāpento mohasallaṃ uppāṭento mohajaṭaṃ vijaṭento.

贪行者以无相解脱门解脱,学增上心学,舍断贪不善根,不随顺乐受触,遍知乐受,洗去贪垢,抖落贪尘,吐出贪毒,熄灭贪火,拔出贪箭,解开贪结。嗔行者以无愿解脱门解脱,学增上戒学,舍断嗔不善根,不随顺苦受触,遍知苦受,洗去嗔垢,抖落嗔尘,吐出嗔毒,熄灭嗔火,拔出嗔箭,解开嗔结。痴行者以空解脱门解脱,学增上慧学,舍断痴不善根,不随顺不苦不乐受触,遍知不苦不乐受,洗去痴垢,抖落痴尘,吐出痴毒,熄灭痴火,拔出痴箭,解开痴结。

Tattha suññatavimokkhamukhaṃ paññākkhandho, animittavimokkhamukhaṃ samādhikkhandho, appaṇihitavimokkhamukhaṃ sīlakkhandho. So tīṇi vimokkhamukhāni bhāvayanto tayo khandhe bhāvayati, tayo khandhe bhāvayanto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayati. Tattha yā ca sammāvācā yo ca sammākammanto yo ca sammāājīvo, ayaṃ sīlakkhandho, yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi, ayaṃ samādhikkhandho, yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ayaṃ paññākkhandho.

于此,空解脱门是慧蕴,无相解脱门是定蕴,无愿解脱门是戒蕴。他修习三解脱门,修习三蕴;修习三蕴,修习圣八支道。于此,凡是正语、正业、正命,这是戒蕴;凡是正精进、正念、正定,这是定蕴;凡是正见、正思惟,这是慧蕴。

Tattha sīlakkhandho ca samādhikkhandho ca samatho, paññākkhandho vipassanā. Yo samathavipassanaṃ bhāveti, tassa dve bhavaṅgāni bhāvanaṃ gacchanti kāyo cittañca, bhavanirodhagāminī paṭipadā dve padāni sīlaṃ samādhi ca. So hoti bhikkhu bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapañño. Kāye bhāviyamāne dve dhammā bhāvanaṃ gacchanti sammākammanto sammāvāyāmo ca, sīle bhāviyamāne dve dhammā bhāvanaṃ gacchanti sammāvācā sammāājīvo ca, citte bhāviyamāne dve dhammā bhāvanaṃ gacchanti sammāsati sammāsamādhi ca, paññāya bhāviyamānāya dve dhammā bhāvanaṃ gacchanti sammādiṭṭhi sammāsaṅkappo ca.

于此,戒蕴与定蕴是止,慧蕴是观。凡修习止观者,他的两种有分——身与心——到达修习,导向有灭的行道是两足:戒与定。他是已修习身、已修习戒、已修习心、已修习慧的比库。当身被修习时,两法到达修习:正业与正精进;当戒被修习时,两法到达修习:正语与正命;当心被修习时,两法到达修习:正念与正定;当慧被修习时,两法到达修习:正见与正思惟。

Tattha yo ca sammākammanto yo ca sammāvāyāmo siyā kāyiko siyā cetasiko, tattha yo kāyasaṅgaho, so kāye bhāvite bhāvanaṃ gacchati, yo cittasaṅgaho, so citte bhāvite bhāvanaṃ gacchati. So samathavipassanaṃ bhāvayanto pañcavidhaṃ adhigamaṃ gacchati khippādhigamo ca hoti, vimuttādhigamo ca hoti, mahādhigamo ca hoti, vipulādhigamo ca hoti, anavasesādhigamo ca hoti. Tattha samathena khippādhigamo ca mahādhigamo ca vipulādhigamo ca hoti, vipassanāya vimuttādhigamo ca anavasesādhigamo ca hoti.

于此,凡是正业、正精进,或是身的,或是心的。于此,凡是身的摄取,当身被修习时到达修习;凡是心的摄取,当心被修习时到达修习。他修习止观,到达五种证得:速证得、解脱证得、大证得、广大证得、无余证得。于此,以止有速证得、大证得、广大证得;以观有解脱证得、无余证得。

§56

Tattha yo desayati, so dasabalasamannāgato satthā ovādena sāvake na visaṃvādayati. So tividhaṃ idaṃ karotha iminā upāyena karotha idaṃ vo kurumānānaṃ hitāya sukhāya bhavissati, so tathā ovadito tathānusiṭṭho tathākaronto tathāpaṭipajjanto taṃ bhūmiṃ na pāpuṇissatīti netaṃ ṭhānaṃ vijjati. So tathā ovadito tathānusiṭṭho sīlakkhandhaṃ aparipūrayanto taṃ bhūmiṃ anupāpuṇissatīti netaṃ ṭhānaṃ vijjati. So tathā ovadito tathānusiṭṭho sīlakkhandhaṃ paripūrayanto taṃ bhūmiṃ anupāpuṇissatīti ṭhānametaṃ vijjati.

于此,教导者是具足十力的导师,以教诫不欺骗弟子。他如此「应作此三种,以此方法作,你们如此作将会有利益、有安乐」,如此被教诫、如此被教导、如此作、如此行道者不能到达彼地,此为无处。如此被教诫、如此被教导而不圆满戒蕴者不能到达彼地,此为无处。如此被教诫、如此被教导而圆满戒蕴者不能到达彼地,此为有处。

Sammāsambuddhassa te sato ime dhammā anabhisambuddhāti netaṃ ṭhānaṃ vijjati. Sabbāsavaparikkhīṇassa te sato ime āsavā aparikkhīṇāti netaṃ ṭhānaṃ vijjati. Yassa te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyāti netaṃ ṭhānaṃ vijjati. Sāvako kho pana te dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī so pubbena aparaṃ uḷāraṃ visesādhigamaṃ na sacchikarissatīti netaṃ ṭhānaṃ vijjati.

正等正觉者对彼等诸法未正觉,此为无处。一切漏尽者对彼等诸漏未尽,此为无处。为彼义而说法,彼不能正导向苦之灭尽,此为无处。然而彼弟子随法行道、如理行道、随法而行者,不能现证前后更殊胜的证得,此为无处。

Ye kho pana dhammā antarāyikā, te paṭisevato nālaṃ antarāyāyāti netaṃ ṭhānaṃ vijjati. Ye kho pana dhammā aniyyānikā, te niyyanti takkarassa sammā dukkhakkhayāyāti netaṃ ṭhānaṃ vijjati. Ye kho pana dhammā niyyānikā, te niyyanti takkarassa sammā dukkhakkhayāyāti ṭhānametaṃ vijjati. Sāvako kho pana te saupādiseso anupādisesaṃ nibbānadhātuṃ anupāpuṇissatīti netaṃ ṭhānaṃ vijjati.

然而,那些障碍法,亲近彼等不足以成为障碍,此为无处。然而,那些非出离法,彼等能正导向苦之灭尽,此为无处。然而,那些出离法,彼等能正导向苦之灭尽,此为有处。然而彼弟子有余依者不能到达无余依涅槃界,此为无处。

Diṭṭhisampanno mātaraṃ jīvitā voropeyya hatthehi vā pādehi vā suhataṃ kareyyāti netaṃ ṭhānaṃ vijjati, puthujjano mātaraṃ jīvitā voropeyya hatthehi vā pādehi vā suhataṃ kareyyāti ṭhānametaṃ vijjati. Evaṃ pitaraṃ, arahantaṃ, bhikkhuṃ. Diṭṭhisampanno puggalo saṅghaṃ bhindeyya saṅghe vā saṅgharājiṃ janeyyāti netaṃ ṭhānaṃ vijjati, puthujjano saṅghaṃ bhindeyya saṅghe vā saṅgharājiṃ janeyyāti ṭhānametaṃ vijjati, diṭṭhisampanno tathāgatassa duṭṭhacitto lohitaṃ uppādeyya, parinibbutassa vā tathāgatassa duṭṭhacitto thūpaṃ bhindeyyāti netaṃ ṭhānaṃ vijjati. Puthujjano tathāgatassa duṭṭhacitto lohitaṃ uppādeyya, parinibbutassa vā tathāgatassa duṭṭhacitto thūpaṃ bhindeyyāti ṭhānametaṃ vijjati. Diṭṭhisampanno aññaṃ satthāraṃ apadiseyya api jīvitahetūti netaṃ ṭhānaṃ vijjati, puthujjano aññaṃ satthāraṃ apadiseyyāti ṭhānametaṃ vijjati. Diṭṭhisampanno ito bahiddhā aññaṃ dakkhiṇeyyaṃ pariyeseyyāti netaṃ ṭhānaṃ vijjati, puthujjano ito bahiddhā aññaṃ dakkhiṇeyyaṃ pariyeseyyāti ṭhānametaṃ vijjati, diṭṭhisampanno kutūhalamaṅgalena suddhiṃ pacceyyāti netaṃ ṭhānaṃ vijjati. Puthujjano kutūhalamaṅgalena suddhiṃ pacceyyāti ṭhānametaṃ vijjati.

见具足者会夺母亲命或以手足作善作,此为无处;凡夫会夺母亲命或以手足作善作,此为有处。如是父亲、阿拉汉、比库。见具足者会破僧或在僧中制造僧诤,此为无处;凡夫会破僧或在僧中制造僧诤,此为有处。见具足者以恶心令如来出血,或以恶心破已般涅槃如来之塔,此为无处。凡夫以恶心令如来出血,或以恶心破已般涅槃如来之塔,此为有处。见具足者会归依其他导师,即使为了生命,此为无处;凡夫会归依其他导师,此为有处。见具足者会在此外寻求其他应供养处,此为无处;凡夫会在此外寻求其他应供养处,此为有处。见具足者会以好奇吉祥期待清净,此为无处。凡夫会以好奇吉祥期待清净,此为有处。

§57

Itthī rājā cakkavattī siyāti netaṃ ṭhānaṃ vijjati, puriso rājā cakkavattī siyāti ṭhānametaṃ vijjati; itthī sakko devānamindo siyāti netaṃ ṭhānaṃ vijjati, puriso sakko devānamindo siyāti ṭhānametaṃ vijjati; itthī māro pāpimā siyāti netaṃ ṭhānaṃ vijjati, puriso māro pāpimā siyāti ṭhānametaṃ vijjati; itthī mahābrahmā siyāti netaṃ ṭhānaṃ vijjati, puriso mahābrahmā siyāti ṭhānametaṃ vijjati; itthī tathāgato arahaṃ sammāsambuddho siyāti netaṃ ṭhānaṃ vijjati, puriso tathāgato arahaṃ sammāsambuddho siyāti ṭhānametaṃ vijjati.

女人会成为转轮王,此为无处;男子会成为转轮王,此为有处。女人会成为萨咖天帝,此为无处;男子会成为萨咖天帝,此为有处。女人会成为魔波旬,此为无处;男子会成为魔波旬,此为有处。女人会成为大梵天,此为无处;男子会成为大梵天,此为有处。女人会成为如来、阿拉汉、正等正觉者,此为无处;男子会成为如来、阿拉汉、正等正觉者,此为有处。

Dve tathāgatā arahanto sammāsambuddhā apubbaṃ acarimaṃ ekissā lokadhātuyā uppajjeyyuṃ vā dhammaṃ vā deseyyunti netaṃ ṭhānaṃ vijjati, ekova tathāgato arahaṃ sammāsambuddho ekissā lokadhātuyā uppajjissati vā dhammaṃ vā desessatīti ṭhānametaṃ vijjati.

二位如来、阿拉汉、正等正觉者会同时在一个世界界出现或说法,此为无处;唯一如来、阿拉汉、正等正觉者会在一个世界界出现或说法,此为有处。

Tiṇṇaṃ duccaritānaṃ iṭṭho kanto piyo manāpo vipāko bhavissatīti netaṃ ṭhānaṃ vijjati, tiṇṇaṃ duccaritānaṃ aniṭṭho akanto appiyo amanāpo vipāko bhavissatīti ṭhānametaṃ vijjati . Tiṇṇaṃ sucaritānaṃ aniṭṭho akanto appiyo amanāpo vipāko bhavissatīti netaṃ ṭhānaṃ vijjati, tiṇṇaṃ sucaritānaṃ iṭṭho kanto piyo manāpo vipāko bhavissatīti ṭhānametaṃ vijjati.

三种恶行会有可喜、可爱、可意、合意的果报,此为无处;三种恶行会有不可喜、不可爱、不可意、不合意的果报,此为有处。三种善行会有不可喜、不可爱、不可意、不合意的果报,此为无处;三种善行会有可喜、可爱、可意、合意的果报,此为有处。

Aññataro samaṇo vā brāhmaṇo vā kuhako lapako nemittako kuhanalapananemittakattaṃ pubbaṅgamaṃ katvā pañca nīvaraṇe appahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu anupaṭṭhitassati viharanto satta bojjhaṅge abhāvayitvā anuttaraṃ sammāsambodhiṃ abhisambujjhissatīti netaṃ ṭhānaṃ vijjati, aññataro samaṇo vā brāhmaṇo vā sabbadosāpagato pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu upaṭṭhitassati viharanto satta bojjhaṅge bhāvayitvā anuttaraṃ sammāsambodhiṃ abhisambujjhissatīti ṭhānametaṃ vijjati. Yaṃ ettha ñāṇaṃ hetuso ṭhānaso anodhiso idaṃ vuccati ṭhānāṭṭhānañāṇaṃ paṭhamaṃ tathāgatabalaṃ.

某位沙门或婆罗门,欺诳者、饶舌者、现相者,以欺诳饶舌现相为先导,未断五盖、心之随烦恼、慧之弱化者,住于须跋不现起念者,未修习七觉支而能现证无上正等正觉,此为无处。某位沙门或婆罗门,离一切过失者,已断五盖、心之随烦恼、慧之弱化者,住于须跋现起念者,修习七觉支而能现证无上正等正觉,此为有处。于此,从因、从处、无错乱的智,此称为处非处智,第一如来力。

Iti ṭhānāṭṭhānagatā sabbe khayadhammā vayadhammā virāgadhammā nirodhadhammā keci saggūpagā keci apāyūpagā keci nibbānūpagā, evaṃ bhagavā āha –

如此,一切处非处所摄的诸法都是灭尽法、坏灭法、离贪法、止息法,有些导向天界,有些导向恶趣,有些导向涅槃。如是世尊说——

Sabbe sattā marissanti, maraṇantaṃ hi jīvitaṃ.

「一切有情将死,生命以死为终。

Yathākammaṃ gamissanti, puññapāpaphalūpagā;

他们将随业而去,趣向福与罪的果报;

Nirayaṃ pāpakammantā, puññakammā ca suggatiṃ;

作恶业者趣地狱,作福业者趣善趣;

Apare ca maggaṃ bhāvetvā, parinibbantināsavāti .

另有些修习道者,诸漏尽而般涅槃。」

ti ariyā ca anariyā ca sakkāyapariyāpannā ca sakkāyavītivattā ca. ti dvīhi maraṇehi dandhamaraṇena ca adandhamaraṇena ca, sakkāyapariyāpannānaṃ adandhamaraṇaṃ sakkāyavītivattānaṃ dandhamaraṇaṃ. nti khayā āyussa indriyānaṃ uparodhā jīvitapariyanto maraṇapariyanto. ti kammassakatā. ti kammānaṃ phaladassāvitā ca avippavāso ca.

「一切有情」即圣者与非圣者,被身见所摄者与超越身见者。「将死」即以两种死——缓慢死与非缓慢死,被身见所摄者是非缓慢死,超越身见者是缓慢死。「以死为终」即由于寿命的灭尽、诸根的断绝,生命的终结、死亡的终结。「随业而去」即业的所有性。「趣向福与罪的果报」即诸业的果报显现与不离。

ti apuññasaṅkhārā. nti puññasaṅkhārā sugatiṃ gamissanti. ti sabbasaṅkhārānaṃ samatikkamanaṃ. Tenāha bhagavā – ‘‘sabbe…pe… nāsavā’’ti.

「作恶业者」即非福行。「趣善趣」即福行将趣善趣。「般涅槃」即超越一切诸行。因此世尊说——「一切有情……乃至……诸漏尽」。

‘‘Sabbe sattā marissanti, maraṇantaṃ hi jīvitaṃ. Yathākammaṃ gamissanti, puññapāpaphalūpagā. Nirayaṃ pāpakammantā’’ti āgāḷhā ca nijjhāmā ca paṭipadā. ‘‘Apare ca maggaṃ bhāvetvā, parinibbantināsavā’’ti majjhimā paṭipadā. ‘‘Sabbe sattā marissanti, maraṇantaṃ hi jīvitaṃ, yathākammaṃ gamissanti, puññapāpaphalūpagā, nirayaṃ pāpakammantā’’ti ayaṃ saṃkileso. Evaṃ saṃsāraṃ nibbattayati. ‘‘Sabbe sattā marissanti…pe… nirayaṃ pāpakammantā’’ti ime tayo vaṭṭā dukkhavaṭṭo kammavaṭṭo kilesavaṭṭo. ‘‘Apare ca maggaṃ bhāvetvā, parinibbantināsavā’’ti tiṇṇaṃ vaṭṭānaṃ vivaṭṭanā. ‘‘Sabbe sattā marissanti…pe… nirayaṃ pāpakammantā’’ti ādīnavo, ‘‘puññakammā ca suggati’’nti assādo, ‘‘apare ca maggaṃ bhāvetvā, parinibbantināsavā’’ti nissaraṇaṃ. ‘‘Sabbe sattā marissanti…pe… nirayaṃ pāpakammantā’’ti hetu ca phalañca, pañcakkhandhā phalaṃ, taṇhā hetu, ‘‘apare ca maggaṃ bhāvetvā, parinibbantināsavā’’ti maggo ca phalañca. ‘‘Sabbe sattā marissanti, maraṇantaṃ hi jīvitaṃ. Yathākammaṃ gamissanti, puññapāpaphalūpagā, nirayaṃ pāpakammantā’’ti ayaṃ saṃkileso, so saṃkileso tividho taṇhāsaṃkileso diṭṭhisaṃkileso duccaritasaṃkilesoti.

「一切有情将死,生命以死为终。他们将随业而去,趣向福与罪的果报。作恶业者趣地狱」,这是急速道与炙热道。「另有些修习道者,诸漏尽而般涅槃」,这是中道。「一切有情将死,生命以死为终,他们将随业而去,趣向福与罪的果报,作恶业者趣地狱」,这是杂染。如此产生轮回。「一切有情将死……乃至……作恶业者趣地狱」,这是三轮转——苦轮转、业轮转、烦恼轮转。「另有些修习道者,诸漏尽而般涅槃」,这是三轮转的出离。「一切有情将死……乃至……作恶业者趣地狱」,这是过患;「作福业者趣善趣」,这是味;「另有些修习道者,诸漏尽而般涅槃」,这是出离。「一切有情将死……乃至……作恶业者趣地狱」,这是因与果,五蕴是果,渴爱是因;「另有些修习道者,诸漏尽而般涅槃」,这是道与果。「一切有情将死,生命以死为终。他们将随业而去,趣向福与罪的果报,作恶业者趣地狱」,这是杂染,此杂染有三种——渴爱杂染、见杂染、恶行杂染。

§59

Tattha taṇhāsaṃkileso tīhi taṇhāhi niddisitabbo – kāmataṇhāya bhavataṇhāya vibhavataṇhāya. Yena yena vā pana vatthunā ajjhosito, tena teneva niddisitabbo, tassā vitthāro chattiṃsāya taṇhāya jāliniyā vicaritāni. Tattha diṭṭhisaṃkileso ucchedasassatena niddisitabbo, yena yena vā pana vatthunā diṭṭhivasena abhinivisati, ‘‘idameva saccaṃ moghamañña’’nti tena teneva niddisitabbo, tassā vitthāro dvāsaṭṭhi diṭṭhigatāni. Tattha duccaritasaṃkileso cetanā cetasikakammena niddisitabbo, tīhi duccaritehi kāyaduccaritena vacīduccaritena manoduccaritena, tassā vitthāro dasa akusalakammapathā. Apare ca maggaṃ bhāvetvā, parinibbantināsavāti idaṃ vodānaṃ.

于此,渴爱杂染应以三种渴爱来说明——欲爱、有爱、无有爱。或者,以任何所缘而执着,即应以那个来说明,其详细说明是三十六爱行网。于此,见杂染应以断见与常见来说明,或者,以任何所缘而以见的方式执取「唯此是真实,其余是虚妄」,即应以那个来说明,其详细说明是六十二见处。于此,恶行杂染应以思心所的业来说明,以三种恶行——身恶行、语恶行、意恶行,其详细说明是十不善业道。其余者修习道后,般涅槃而诸漏尽,这是清净。

Tayidaṃ vodānaṃ tividhaṃ; taṇhāsaṃkileso samathena visujjhati, so samatho samādhikkhandho, diṭṭhisaṃkileso vipassanāya visujjhati, sā vipassanā paññākkhandho, duccaritasaṃkileso sucaritena visujjhati, taṃ sucaritaṃ sīlakkhandho.

这清净有三种:渴爱杂染以止而清净,那止是定蕴;见杂染以观而清净,那观是慧蕴;恶行杂染以善行而清净,那善行是戒蕴。

‘‘Sabbe sattā marissanti, maraṇantaṃ hi jīvitaṃ, yathākammaṃ gamissanti, puññapāpaphalūpagā, nirayaṃ pāpakammantā’’ti apuññappaṭipadā, ‘‘puññakammā ca suggati’’nti puññappaṭipadā, ‘‘apare ca maggaṃ bhāvetvā, parinibbantināsavā’’ti puññapāpasamatikkamappaṭipadā, tattha yā ca puññappaṭipadā yā ca apuññappaṭipadā, ayaṃ ekā paṭipadā sabbatthagāminī ekā apāyesu, ekā devesu, yā ca puññapāpasamatikkamā paṭipadā ayaṃ tattha tattha gāminī paṭipadā.

「一切有情将死,生命以死为终,将随业而去,到达福与罪的果报,恶业者往地狱」,这是非福行道;「福业者往善趣」,这是福行道;「其余者修习道后,般涅槃而诸漏尽」,这是超越福与罪行道。于此,福行道与非福行道,这是一种遍行道,一种在恶趣,一种在天界;而超越福与罪行道,这是各别所行道。

Tayo rāsī – micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi, tattha yo ca micchattaniyato rāsi yo ca sammattaniyato rāsi ekā paṭipadā tattha tattha gāminī, tattha yo aniyato rāsi, ayaṃ sabbatthagāminī paṭipadā. Kena kāraṇena? Paccayaṃ labhanto niraye upapajjeyya, paccayaṃ labhanto tiracchānayonīsu upapajjeyya, paccayaṃ labhanto pettivisayesu upapajjeyya, paccayaṃ labhanto asuresu upapajjeyya, paccayaṃ labhanto devesu upapajjeyya, paccayaṃ labhanto manussesu upapajjeyya, paccayaṃ labhanto parinibbāyeyya, tasmāyaṃ sabbatthagāminī paṭipadā, yaṃ ettha ñāṇaṃ hetuso ṭhānaso anodhiso, idaṃ vuccati sabbatthagāminī paṭipadā ñāṇaṃ dutiyaṃ tathāgatabalaṃ.

三聚——邪性决定聚、正性决定聚、不定聚。于此,邪性决定聚与正性决定聚是一种各别所行道;于此,不定聚是遍行道。什么原因?得到缘时,可能生于地狱;得到缘时,可能生于畜生趣;得到缘时,可能生于饿鬼界;得到缘时,可能生于阿修罗;得到缘时,可能生于天界;得到缘时,可能生于人界;得到缘时,可能般涅槃。因此这是遍行道。于此,从因、从处、无混乱的智,这称为遍行道智,第二如来力。

Iti sabbatthagāminī paṭipadā anekadhātuloko, tattha tattha gāminī paṭipadā nānādhātuloko. Tattha katamo anekadhātuloko? Cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu, pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu, kāmadhātu, byāpādadhātu, vihiṃsādhātu, nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu, dukkhadhātu, domanassadhātu , avijjādhātu, sukhadhātu, somanassadhātu, upekkhādhātu, rūpadhātu, arūpadhātu, nirodhadhātu, saṅkhāradhātu, nibbānadhātu, ayaṃ anekadhātuloko.

如是,遍行道是种种界世间,各别所行道是异界世间。于此,什么是种种界世间?眼界、色界、眼识界,耳界、声界、耳识界,鼻界、香界、鼻识界,舌界、味界、舌识界,身界、触界、身识界,意界、法界、意识界,地界、水界、火界、风界、空界、识界,欲界、嗔恚界、害界,出离界、无嗔界、无害界,苦界、忧界、无明界,乐界、喜界、舍界,色界、无色界、灭界、行界、涅槃界,这是种种界世间。

Tattha katamo nānādhātuloko? Aññā cakkhudhātu, aññā rūpadhātu, aññā cakkhuviññāṇadhātu. Evaṃ sabbā. Aññā nibbānadhātu. Yaṃ ettha ñāṇaṃ hetuso ṭhānaso anodhiso, idaṃ vuccati anekadhātu nānādhātu ñāṇaṃ tatiyaṃ tathāgatabalaṃ.

于此,什么是异界世间?眼界是一种,色界是另一种,眼识界是另一种。如是一切。涅槃界是另一种。于此,从因、从处、无混乱的智,这称为种种界异界智,第三如来力。

§60

Iti anekadhātu nānādhātukassa lokassa yaṃ yadeva dhātuṃ sattā adhimuccanti, taṃ tadeva adhiṭṭhahanti abhinivisanti, keci rūpādhimuttā, keci saddādhimuttā, keci gandhādhimuttā, keci rasādhimuttā, keci phoṭṭhabbādhimuttā, keci dhammādhimuttā, keci itthādhimuttā, keci purisādhimuttā, keci cāgādhimuttā, keci hīnādhimuttā , keci paṇītādhimuttā, keci devādhimuttā, keci manussādhimuttā, keci nibbānādhimuttā. Yaṃ ettha ñāṇaṃ hetuso ṭhānaso anodhiso, ayaṃ veneyyo, ayaṃ na veneyyo, ayaṃ saggagāmī, ayaṃ duggatigāmīti, idaṃ vuccati sattānaṃ nānādhimuttikatā ñāṇaṃ catutthaṃ tathāgatabalaṃ.

如是,种种界异界世间的有情,对任何界胜解,即对那个确立、执取。有些色胜解者,有些声胜解者,有些香胜解者,有些味胜解者,有些触胜解者,有些法胜解者,有些女胜解者,有些男胜解者,有些施胜解者,有些劣胜解者,有些胜胜解者,有些天胜解者,有些人胜解者,有些涅槃胜解者。于此,从因、从处、无混乱的智:「这是可教化者,这是不可教化者,这是往善趣者,这是往恶趣者」,这称为有情种种胜解智,第四如来力。

Iti te yathādhimuttā ca bhavanti, taṃ taṃ kammasamādānaṃ samādiyanti. Te chabbidhaṃ kammaṃ samādiyanti – keci lobhavasena, keci dosavasena, keci mohavasena, keci saddhāvasena, keci vīriyavasena, keci paññāvasena. Taṃ vibhajjamānaṃ duvidhaṃ – saṃsāragāmi ca nibbānagāmi ca.

如是,他们随胜解而有,取那那业的取。他们取六种业——有些以贪为因,有些以嗔为因,有些以痴为因,有些以信为因,有些以精进为因,有些以慧为因。分别论那个时,有二种——往轮回与往涅槃。

Tattha yaṃ lobhavasena dosavasena mohavasena ca kammaṃ karoti, idaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ. Tattha yaṃ saddhāvasena kammaṃ karoti, idaṃ kammaṃ sukkaṃ sukkavipākaṃ. Tattha yaṃ lobhavasena dosavasena mohavasena saddhāvasena ca kammaṃ karoti, idaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ. Tattha yaṃ vīriyavasena paññāvasena ca kammaṃ karoti, idaṃ kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ kammuttamaṃ kammaseṭṭhaṃ kammakkhayāya saṃvattati.

于此,凡以贪之力、以嗔之力、以痴之力而造业,此业为黑业、黑异熟。于此,凡以信之力而造业,此业为白业、白异熟。于此,凡以贪之力、以嗔之力、以痴之力、以信之力而造业,此业为黑白业、黑白异熟。于此,凡以精进之力、以慧之力而造业,此业为非黑非白业、非黑非白异熟,为业中最上、业中最胜,导向业之灭尽。

Cattāri kammasamādānāni. Atthi kammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ, atthi kammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, atthi kammasamādānaṃ paccuppannadukkhañceva āyatiṃ ca dukkhavipākaṃ, atthi kammasamādānaṃ paccuppannasukhañceva āyatiṃ ca sukhavipākaṃ. Yaṃ evaṃ jātiyaṃ kammasamādānaṃ, iminā puggalena akusalakammasamādānaṃ upacitaṃ avipakkaṃ vipākāya paccupaṭṭhitaṃ na ca bhabbo abhinibbidhā gantunti taṃ bhagavā na ovadati. Yathā devadattaṃ kokālikaṃ sunakkhattaṃ licchaviputtaṃ, ye vā panaññepi sattā micchattaniyatā imesañca puggalānaṃ upacitaṃ akusalaṃ na ca tāva pāripūriṃ gataṃ, purā pāripūriṃ gacchati. Purā phalaṃ nibbattayati, purā maggamāvārayati, purā veneyyattaṃ samatikkamatīti te bhagavā asamatte ovadati. Yathā puṇṇañca govatikaṃ acelañca kukkuravatikaṃ.

四种业的承受。有业的承受现法乐、未来苦异熟,有业的承受现法苦、未来乐异熟,有业的承受现法苦、未来亦苦异熟,有业的承受现法乐、未来亦乐异熟。凡如此种类的业的承受,此人所积集的不善业的承受未成熟、现起异熟,而不能够以通智而去,世尊不教诫彼。如迭瓦达德、苟咖利咖、苏那卡塔、离车子,或其他任何邪性决定的有情,这些人所积集的不善尚未达到圆满,在达到圆满之前,在生起果之前,在障碍道之前,在超越可教导性之前,世尊在未圆满时教诫他们。如富那与牛戒者、裸行者与狗戒者。

§61

Imassa ca puggalassa akusalakammasamādānaṃ paripūramānaṃ maggaṃ āvārayissati purā pāripūriṃ gacchati, purā phalaṃ nibbattayati, purā maggamāvārayati, purā veneyyattaṃ samatikkamatīti taṃ bhagavā asamattaṃ ovadati. Yathā āyasmantaṃ aṅgulimālaṃ.

此人的不善业的承受正在圆满时将障碍道,在达到圆满之前,在生起果之前,在障碍道之前,在超越可教导性之前,世尊在未圆满时教诫彼。如具寿央掘利马喇。

Sabbesaṃ mudumajjhādhimattatā. Tattha mudu āneñjābhisaṅkhārā majjhaṃ avasesakusalasaṅkhārā, adhimattaṃ akusalasaṅkhārā, yaṃ ettha ñāṇaṃ hetuso ṭhānaso anodhiso, idaṃ diṭṭhadhammavedanīyaṃ, idaṃ upapajjavedanīyaṃ, idaṃ aparāpariyavedanīyaṃ, idaṃ nirayavedanīyaṃ, idaṃ tiracchānavedanīyaṃ, idaṃ pettivisayavedanīyaṃ, idaṃ asuravedanīyaṃ, idaṃ devavedanīyaṃ, idaṃ manussavedanīyanti, idaṃ vuccati atītānāgatapaccuppannānaṃ kammasamādānānaṃ hetuso ṭhānaso anodhiso vipākavemattatā ñāṇaṃ pañcamaṃ tathāgatabalaṃ.

一切的软、中、强性。于此,软者为不动行,中者为其余的善行,强者为不善行。于此,凡从因、从处、从无限制而知:此为现法受,此为生受,此为后后受,此为地狱受,此为畜生受,此为饿鬼界受,此为阿苏罗受,此为天受,此为人受,此称为过去、未来、现在诸业的承受从因、从处、从无限制的异熟差别智,第五如来力。

§62

Iti tathā samādinnānaṃ kammānaṃ samādinnānaṃ jhānānaṃ vimokkhānaṃ samādhīnaṃ samāpattīnaṃ ayaṃ saṃkileso, idaṃ vodānaṃ, idaṃ vuṭṭhānaṃ, evaṃ saṃkilissati, evaṃ vodāyati, evaṃ vuṭṭhahatīti ñāṇaṃ anāvaraṇaṃ.

如是,如此所承受的诸业、所承受的诸禅那、诸解脱、诸定、诸等至,此为染污,此为清净,此为出起,如此染污,如此清净,如此出起之智,无障碍。

Tattha kati jhānāni? Cattāri jhānāni. Kati vimokkhā? Ekādasa ca aṭṭha ca satta ca tayo ca dve ca. Kati samādhī? Tayo samādhī – savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. Kati samāpattiyo? Pañca samāpattiyo – saññāsamāpatti asaññāsamāpatti nevasaññānāsaññāsamāpatti vibhūtasaññāsamāpatti nirodhasamāpatti.

于此,有几禅那?四禅那。有几解脱?十一与八与七与三与二。有几定?三定——有寻有伺定、无寻唯伺定、无寻无伺定。有几等至?五等至——想等至、无想等至、非想非非想等至、灭想等至、灭尽等至。

Tattha katamo saṃkileso? Paṭhamajjhānassa kāmarāgabyāpādā saṃkileso. Ye ca kukkuṭajhāyī dve paṭhamakā yo vā pana koci hānabhāgiyo samādhi, ayaṃ saṃkileso. Tattha katamaṃ vodānaṃ, nīvaraṇapārisuddhi, paṭhamassa jhānassa ye ca kukkuṭajhāyī dve pacchimakā yo vā pana koci visesabhāgiyo samādhi, idaṃ vodānaṃ. Tattha katamaṃ vuṭṭhānaṃ? Yaṃ samāpattivuṭṭhānakosallaṃ, idaṃ vuṭṭhānaṃ. Yaṃ ettha ñāṇaṃ hetuso ṭhānaso anodhiso, idaṃ vuccati sabbesaṃ jhānavimokkhasamādhisamāpattīnaṃ saṃkilesavodānavuṭṭhānañāṇaṃ chaṭṭhaṃ tathāgatabalaṃ.

于此,何为染污?初禅那的欲贪嗔恚为染污。凡鸡禅者的两种初者,或任何退分定,此为染污。于此,何为清净?离盖清净,初禅那的凡鸡禅者的两种后者,或任何胜分定,此为清净。于此,何为出起?凡等至出起的善巧,此为出起。于此,凡从因、从处、从无限制而知,此称为一切禅那、解脱、定、等至的染污、清净、出起智,第六如来力。

§63

Iti tasseva samādhissa tayo dhammā parivārā indriyāni balāni vīriyamiti, tāniyeva indriyāni vīriyavasena balāni bhavanti, ādhipateyyaṭṭhena indriyāni, akampiyaṭṭhena balāni, iti tesaṃ mudumajjhādhimattatā ayaṃ mudindriyo ayaṃ majjhindriyo ayaṃ tikkhindriyoti. Tattha bhagavā tikkhindriyaṃ saṃkhittena ovādena ovadati, majjhindriyaṃ bhagavā saṃkhittavitthārena ovadati, mudindriyaṃ bhagavā vitthārena ovadati. Tattha bhagavā tikkhindriyassa mudukaṃ dhammadesanaṃ upadisati, majjhindriyassa bhagavā mudutikkhadhammadesanaṃ upadisati, mudindriyassa bhagavā tikkhaṃ dhammadesanaṃ upadisati. Tattha bhagavā tikkhindriyassa samathaṃ upadisati, majjhindriyassa bhagavā samathavipassanaṃ upadisati, mudindriyassa bhagavā vipassanaṃ upadisati. Tattha bhagavā tikkhindriyassa nissaraṇaṃ upadisati, majjhindriyassa bhagavā ādīnavañca nissaraṇañca upadisati, mudindriyassa bhagavā assādañca ādīnavañca nissaraṇañca upadisati. Tattha bhagavā tikkhindriyassa adhipaññāsikkhāya paññāpayati, majjhindriyassa bhagavā adhicittasikkhāya paññāpayati, mudindriyassa bhagavā adhisīlasikkhāya paññāpayati.

如是,彼定本身的三法为眷属:诸根、诸力、精进,彼等诸根以精进之力成为诸力,以增上义为根,以不动摇义为力。如是,彼等的软、中、强性:此为软根者,此为中根者,此为利根者。于此,世尊以总说教诫利根者,世尊以总说与广说教诫中根者,世尊以广说教诫软根者。于此,世尊为利根者教导软的法说示,世尊为中根者教导软利的法说示,世尊为软根者教导利的法说示。于此,世尊为利根者教导止,世尊为中根者教导止观,世尊为软根者教导观。于此,世尊为利根者教导出离,世尊为中根者教导过患与出离,世尊为软根者教导味与过患与出离。于此,世尊为利根者施设增上慧学,世尊为中根者施设增上心学,世尊为软根者施设增上戒学。

Yaṃ ettha ñāṇaṃ hetuso ṭhānaso anodhiso ayaṃ imaṃ bhūmiṃ bhāvanañca gato, imāya velāya imāya anusāsaniyā evaṃ dhātuko cāyaṃ ayaṃ cassa āsayo ayañca anusayo iti, idaṃ vuccati parasattānaṃ parapuggalānaṃ indriyaparopariyattavemattatā ñāṇaṃ sattamaṃ tathāgatabalaṃ.

于此,关于因、处、无执取的智,即「此人已到达此地、此修习,于此时、此教诫,如此是其界性,此是其意向,此是其随眠」,此称为其他有情、其他补特伽罗的根上下智,是第七如来力。

Iti tattha yaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe. Amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

如此,于此随念种种宿住。即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生、许多坏劫、许多成劫、许多坏成劫。「我于彼处,有如是名、如是姓、如是色、如是食、如是受乐苦、如是寿量,从彼处死后,生于彼处。于彼处亦有如是名、如是姓、如是色、如是食、如是受乐苦、如是寿量,从彼处死后,生于此处。」如此以行相、以细节随念种种宿住。

§64

Tattha saggūpagesu ca sattesu manussūpagesu ca sattesu apāyūpagesu ca sattesu imassa puggalassa lobhādayo ussannā alobhādayo mandā, imassa puggalassa alobhādayo ussannā lobhādayo mandā, ye vā pana ussannā ye vā pana mandā imassa puggalassa imāni indriyāni upacitāni imassa puggalassa imāni indriyāni anupacitāni amukāya vā kappakoṭiyaṃ kappasatasahasse vā kappasahasse vā kappasate vā kappe vā antarakappe vā upaḍḍhakappe vā saṃvacchare vā upaḍḍhasaṃvacchare vā māse vā pakkhe vā divase vā muhutte vā iminā pamādena vā pasādena vāti. Taṃ taṃ bhavaṃ bhagavā anussaranto asesaṃ jānāti, tattha yaṃ dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

于此,于天趣的有情、人趣的有情、恶趣的有情中,此补特伽罗的贪等强盛、无贪等微弱,此补特伽罗的无贪等强盛、贪等微弱,或者强盛者、或者微弱者,此补特伽罗的这些根已积集,此补特伽罗的这些根未积集,于某劫数、或千百劫、或千劫、或百劫、或劫、或中劫、或半劫、或年、或半年、或月、或半月、或日、或须臾,以此放逸或以净信。世尊随念彼彼有,无余地了知。于此,以清净、超越人的天眼见有情死时、生时,卑贱、高贵、美色、丑陋、善趣、恶趣,如业而趣的有情,了知「诸尊者有情,具足身恶行、具足语恶行、具足意恶行,诽谤圣者,邪见者,受持邪见业,彼等身坏命终后,生于恶趣、恶趣、堕处、地狱。」

Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā, tattha saggūpagesu ca sattesu manussūpagesu ca sattesu apāyūpagesu ca sattesu iminā puggalena evarūpaṃ kammaṃ amukāya kappakoṭiyaṃ upacitaṃ kappasatasahasse vā kappasahasse vā kappasate vā kappe vā antarakappe vā upaḍḍhakappe vā saṃvacchare vā upaḍḍhasaṃvacchare vā māse vā pakkhe vā divase vā muhutte vā iminā pamādena vā pasādena vāti. Imāni bhagavato dve ñāṇāni – pubbenivāsānussatiñāṇañca dibbacakkhu ca aṭṭhamaṃ navamaṃ tathāgatabalaṃ.

「或者诸尊者有情,具足身善行、具足语善行、具足意善行,不诽谤圣者,正见者,受持正见业,彼等身坏命终后,生于善趣、天界。」于此,于天趣的有情、人趣的有情、恶趣的有情中,此补特伽罗于某劫数、或千百劫、或千劫、或百劫、或劫、或中劫、或半劫、或年、或半年、或月、或半月、或日、或须臾,以此放逸或以净信,积集如是业。此世尊的二智——宿住随念智与天眼——是第八、第九如来力。

Iti tattha yaṃ sabbaññutā pattā viditā sabbadhammā virajaṃ vītamalaṃ uppannaṃ sabbaññutañāṇaṃ nihato māro bodhimūle, idaṃ bhagavato dasamaṃ balaṃ sabbāsavaparikkhayaṃ ñāṇaṃ. Dasabalasamannāgatā hi buddhā bhagavantoti.

如此,于此,已达一切智、已知一切法、离尘、离垢、已生起一切智智、于菩提树下已降伏魔,此是世尊的第十力,诸漏尽智。具足十力者,即是诸佛世尊。

Niyutto vicayo hārasampāto. · 相应抉择线集

3. Yuttihārasampāto3. 理串珠

Tattha katamo yuttihārasampāto?

于此,什么是理趣摄?

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro;

「因此,守护心者,以正思惟为行境;」

Sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṃ;

「以正见为先导,已知生灭;」

Thinamiddhābhibhū bhikkhu, sabbā duggatiyo jahe’’ti.

战胜昏沉睡眠的比库，应舍断一切恶趣。

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti rakkhitacittassa sammāsaṅkappagocaro bhavissatīti yujjati, sammāsaṅkappagocaro sammādiṭṭhi bhavissatīti yujjati, sammādiṭṭhipurekkhāro viharanto udayabbayaṃ paṭivijjhissatīti yujjati, udayabbayaṃ paṭivijjhanto sabbā duggatiyo jahissatīti yujjati. Sabbā duggatiyo jahanto sabbāni duggativinipātabhayāni samatikkamissatīti yujjatīti.

「因此，守护心者，行于正思惟」——守护心者将行于正思惟，这是相应的；行于正思惟者将有正见，这是相应的；以正见为先导而住者将通达生灭，这是相应的；通达生灭者将舍断一切恶趣，这是相应的。舍断一切恶趣者将超越一切恶趣堕落的怖畏，这是相应的。

Niyutto yuttihārasampāto. · 所定理串珠

4. Padaṭṭhānahārasampāto4. 足处串珠

§66

Tattha katamo padaṭṭhāno hārasampāto?

于此，什么是足处的串连？

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti gāthā. ‘‘Tasmā rakkhitacittassā’’ti tiṇṇaṃ sucaritānaṃ padaṭṭhānaṃ. ‘‘Sammāsaṅkappagocaro’’ti samathassa padaṭṭhānaṃ. ‘‘Sammādiṭṭhipurekkhāro’’ti vipassanāya padaṭṭhānaṃ. ‘‘Ñatvāna udayabbaya’’nti dassanabhūmiyā padaṭṭhānaṃ. ‘‘Thinamiddhābhibhū bhikkhū’’ti vīriyassa padaṭṭhānaṃ. ‘‘Sabbā duggatiyo jahe’’ti bhāvanāya padaṭṭhānaṃ.

「因此，守护心者，行于正思惟」——此偈颂。「因此，守护心者」——这是三善行的足处。「行于正思惟」——这是止的足处。「以正见为先导」——这是观的足处。「了知生灭」——这是见地的足处。「战胜昏沉睡眠的比库」——这是精进的足处。「应舍断一切恶趣」——这是修习的足处。

Niyutto padaṭṭhāno hārasampāto. · 所定足处串珠

5. Lakkhaṇahārasampāto5. 相串珠

§67

Tattha katamo lakkhaṇo hārasampāto?

于此，什么是特相的串连？

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti gāthā. ‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti idaṃ satindriyaṃ, satindriye gahite gahitāni bhavanti pañcindriyāni. ‘‘Sammādiṭṭhipurekkhāro’’ti sammādiṭṭhiyā gahitāya gahito bhavati ariyo aṭṭhaṅgiko maggo. Taṃ kissa hetu? Sammādiṭṭhito hi sammāsaṅkappo pabhavati, sammāsaṅkappato sammāvācā pabhavati, sammāvācāto sammākammanto pabhavati, sammākammantato sammāājīvo pabhavati, sammāājīvato sammāvāyāmo pabhavati, sammāvāyāmato sammāsati pabhavati, sammāsatito sammāsamādhi pabhavati, sammāsamādhito sammāvimutti pabhavati, sammāvimuttito sammāvimuttiñāṇadassanaṃ pabhavati.

「因此，守护心者，行于正思惟」——此偈颂。「因此，守护心者，行于正思惟」——这是念根，当念根被把握时，五根被把握。「以正见为先导」——当正见被把握时，圣八支道被把握。那是什么原因？因为从正见生起正思惟，从正思惟生起正语，从正语生起正业，从正业生起正命，从正命生起正精进，从正精进生起正念，从正念生起正定，从正定生起正解脱，从正解脱生起正解脱智见。

Niyutto lakkhaṇo hārasampāto. · 所定相串珠

6. Catubyūhahārasampāto6. 四部署串珠

§68

Tattha katamo catubyūho hārasampāto.

于此，什么是四种布列的串连？

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti gāthā. ‘‘Tasmā rakkhitacittassā’’ti rakkhitaṃ paripālīyatīti esā nirutti. Idha bhagavato ko adhippāyo? Ye duggatīhi parimuccitukāmā bhavissanti, te dhammacārino bhavissantīti ayaṃ ettha bhagavato adhippāyo. Kokāliko hi sāriputtamoggallānesu theresu cittaṃ padosayitvā mahāpadumaniraye upapanno. Bhagavā ca satiārakkhena cetasā samannāgato, suttamhi vuttaṃ ‘‘satiyā cittaṃ rakkhitabba’’nti.

「因此，守护心者，行于正思惟」——此偈颂。「因此，守护心者」——守护、保护，这是词义。于此，世尊的意趣是什么？凡欲从恶趣解脱者，应是行法者——这是世尊于此的意趣。因为果德玛咖对沙利子、摩嘎剌那长老们心生嗔恨后，生于大钵昙摩地狱。而世尊具足以念守护之心，经中说「应以念守护心」。

Niyutto catubyūho hārasampāto. · 所定四部署串珠

7. Āvaṭṭahārasampāto7. 转串珠

§69

Tattha katamo āvaṭṭo hārasampāto?

于此,什么是转回的项链串连?

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti gāthā. ‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti samatho . ‘‘Sammādiṭṭhipurekkhāro’’ti vipassanā. ‘‘Ñatvāna udayabbaya’’nti dukkhapariññā. ‘‘Thinamiddhābhibhū bhikkhū’’ti samudayapahānaṃ. ‘‘Sabbā duggatiyo jahe’’ti nirodho . Imāni cattāri saccāni.

「因此,守护心者,以正思惟为行境」此偈颂。「因此,守护心者,以正思惟为行境」是止。「以正见为先导」是观。「了知生灭」是苦的遍知。「比库战胜昏沉睡眠」是集的舍断。「舍弃一切恶趣」是灭。这些是四谛。

Niyutto āvaṭṭo hārasampāto. · 所定转串珠

8. Vibhattihārasampāto8. 格串珠

§70

Tattha katamo vibhattihārasampāto?

于此,什么是格位的项链串连?

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti gāthā. Kusalapakkho kusalapakkhena niddisitabbo. Akusalapakkho akusalapakkhena niddisitabbo.

「因此,守护心者,以正思惟为行境」此偈颂。善的一方应以善的一方来指示。不善的一方应以不善的一方来指示。

Niyutto vibhattihārasampāto. · 所定格串珠

9. Parivattanahārasampāto9. 转变串珠

§71

Tattha katamo parivattano hārasampāto?

于此,什么是转变的项链串连?

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti gāthā. Samathavipassanāya bhāvitāya nirodho phalaṃ, pariññātaṃ dukkhaṃ, samudayo pahīno, maggo bhāvito paṭipakkhena.

「因此,守护心者,以正思惟为行境」此偈颂。由于修习止与观,灭是果,苦已被遍知,集已被舍断,道已被修习,以对治的方式。

Niyutto parivattano hārasampāto. · 所定转变串珠

10. Vevacanahārasampāto10. 异说串珠

§72

Tattha katamo vevacano hārasampāto?

于此,什么是同义语的项链串连?

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti gāthā. ‘‘Tasmā rakkhitacittassā’’ti cittaṃ mano viññāṇaṃ manindriyaṃ manāyatanaṃ vijānanā vijānitattaṃ, idaṃ vevacanaṃ. ‘‘Sammāsaṅkappagocaro’’ti nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo, idaṃ vevacanaṃ. ‘‘Sammādiṭṭhipurekkhāro’’ti sammādiṭṭhi nāma paññāsatthaṃ paññākhaggo paññāratanaṃ paññāpajjoto paññāpatodo paññāpāsādo, idaṃ vevacanaṃ.

「因此,守护心者,以正思惟为行境」此偈颂。「因此,守护心者」,心、意、识、意根、意处、了知、了知性,这是同义语。「以正思惟为行境」,出离思惟、无嗔思惟、无害思惟,这是同义语。「以正见为先导」,正见名为慧剑、慧刀、慧宝、慧光、慧刺、慧宫殿,这是同义语。

Niyutto vevacano hārasampāto. · 所定异说串珠

11. Paññattihārasampāto11. 施设串珠

§73

Tattha katamo paññattihārasampāto?

于此,什么是概念之串的完成?

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti gāthā. ‘‘Tasmā rakkhitacittassā’’ti padaṭṭhānapaññatti satiyā. ‘‘Sammāsaṅkappagocaro’’ti bhāvanāpaññatti samathassa. ‘‘Sammādiṭṭhipurekkhāro, ñatvāna udayabbaya’’nti dassanabhūmiyā nikkhepapaññatti. ‘‘Thinamiddhābhibhū bhikkhū’’ti samudayassa anavasesappahānapaññatti, ‘‘sabbā duggatiyo jahe’’ti bhāvanāpaññatti maggassa.

「因此,守护心者,正思惟为行境」之偈颂。「因此,守护心者」是对念的立足处概念。「正思惟为行境」是对止的修习概念。「正见为先导,了知生灭」是对见地的安置概念。「比库征服昏沉睡眠」是对集的无余断除概念,「舍弃一切恶趣」是对道的修习概念。

Niyutto paññattihārasampāto. · 所定施设串珠

12. Otaraṇahārasampāto12. 下降串珠

§74

Tattha katamo otaraṇo hārasampāto?

于此,什么是下降之串的完成?

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti gāthā. ‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ . ‘‘Sammādiṭṭhipurekkhāro’’ti sammādiṭṭhiyā gahitāya gahitāni bhavanti pañcindriyāni, ayaṃ indriyehi otaraṇā.

「因此,守护心者,正思惟为行境」之偈颂。「因此,守护心者,正思惟为行境」。「正见为先导」,当正见被把握时,五根被把握,这是以诸根下降。

Tāniyeva indriyāni vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, evaṃ sabbaṃ, ayaṃ paṭiccasamuppādena otaraṇā.

那些根本身即是明,由明的生起而有无明的灭,由无明的灭而有行的灭,由行的灭而有识的灭,如是一切,这是以缘起下降。

Tāniyeva pañcindriyāni tīhi khandhehi saṅgahitāni – sīlakkhandhena samādhikkhandhena paññākkhandhena. Ayaṃ khandhehi otaraṇā.

那些五根本身被三蕴所摄——戒蕴、定蕴、慧蕴。这是以诸蕴下降。

Tāni yeva pañcindriyāni saṅkhārapariyāpannāni. Ye saṅkhārā anāsavā no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā, ayaṃ dhātūhi otaraṇā.

那些五根本身被包摄于诸行中。凡是无漏而非有分的诸行,那些行被法界所摄,这是以诸界下降。

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ no ca bhavaṅgaṃ, ayaṃ āyatanehi otaraṇā.

该法界被包摄于法处中,凡是无漏而非有分的处,这是以诸处下降。

Niyutto otaraṇo hārasampāto. · 所定下降串珠

13. Sodhanahārasampāto13. 净化串珠

§75

Tattha katamo sodhano hārasampāto?

于此,什么是清净的项链串?

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti gāthā. Yattha ārambho suddho, so pañho visajjito bhavati. Yattha pana ārambho na suddho, na tāva so pañho visajjito bhavati.

「因此,守护心者,正思惟为行境」之偈颂。凡是发起清净之处,该问题即得解答。然而,凡是发起不清净之处,该问题尚未得解答。

Niyutto sodhano hārasampāto. · 所定净化串珠

14. Adhiṭṭhānahārasampāto14. 确立串珠

§76

Tattha katamo adhiṭṭhāno hārasampāto?

于此,什么是决意的项链串?

Tasmā rakkhitacittassa, sammāsaṅkappagocaroti gāthā. Tasmā rakkhitacittassāti ekattatā. Cittaṃ mano viññāṇaṃ, ayaṃ vemattatā. Sammāsaṅkappagocaroti ekattatā. Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo ayaṃ vemattatā. Sammādiṭṭhipurekkhāroti ekattatā. Sammādiṭṭhi nāma yaṃ dukkhe ñāṇaṃ dukkhasamudaye ñāṇaṃ dukkhanirodhe ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ magge ñāṇaṃ hetumhi ñāṇaṃ hetusamuppannesu dhammesu ñāṇaṃ paccaye ñāṇaṃ paccayasamuppannesu dhammesu ñāṇaṃ, yaṃ tattha tattha yathābhūtaṃ ñāṇadassanaṃ abhisamayo sampaṭivedho saccāgamanaṃ, ayaṃ vemattatā. Ñatvāna udayabbayanti ekattatā, udayena avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, evaṃ sabbaṃ samudayo bhavati. Vayena avijjānirodhā saṅkhāranirodho, evaṃ sabbaṃ nirodho hoti, ayaṃ vemattatā. Thinamiddhābhibhū bhikkhūti ekattatā, thinaṃ nāma yā cittassa akallatā akammaniyatā, middhaṃ nāma yaṃ kāyassa līnattaṃ, ayaṃ vemattatā. Sabbā duggatiyo jaheti ekattatā, devamanusse vā upanidhāya apāyā duggati, nibbānaṃ vā upanidhāya sabbā upapattiyo duggati, ayaṃ vemattatā.

「因此,守护心者,正思惟为行境」之偈颂。「因此,守护心者」是统一性。心、意、识,这是差别性。「正思惟为行境」是统一性。出离思惟、无嗔思惟、不害思惟,这是差别性。「正见为前导」是统一性。正见,即于苦之智、于苦集之智、于苦灭之智、于导至苦灭之道之智、于道之智、于因之智、于从因生起之诸法之智、于缘之智、于从缘生起之诸法之智,凡于彼彼处如实之智见、现观、通达、真谛之证得,这是差别性。「了知生灭」是统一性,以生,无明缘行,行缘识,如是一切集起。以灭,无明灭则行灭,如是一切灭,这是差别性。「比库战胜昏沉睡眠」是统一性,昏沉,即心之不适业性、不适作性,睡眠,即身之消沉,这是差别性。「舍断一切恶趣」是统一性,以天人为所依则恶道是恶趣,或以涅槃为所依则一切再生是恶趣,这是差别性。

Niyutto adhiṭṭhāno hārasampāto. · 所定确立串珠

15. Parikkhārahārasampāto15. 资具串珠

§77

Tattha katamo parikkhāro hārasampāto?

于此,什么是资具的项链串?

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti gāthā. Ayaṃ samathavipassanāya parikkhāro.

「因此,守护心者,正思惟为行境」之偈颂。这是止观的资具。

Niyutto parikkhāro hārasampāto. · 所定资具串珠

16. Samāropanahārasampāto16. 安立串珠

§78

Tattha katamo samāropano hārasampāto?

于此,什么是安立的项链串?

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro;

「因此,守护心者,正思惟为行境;

Sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṃ;

以正见为先导，了知生灭；

Thinamiddhābhibhū bhikkhu, sabbā duggatiyo jahe’’ti.

战胜昏沉睡眠的比库，应舍断一切恶趣。

Tasmā rakkhitacittassāti tiṇṇaṃ sucaritānaṃ padaṭṭhānaṃ, citte rakkhite taṃ rakkhitaṃ bhavati kāyakammaṃ vacīkammaṃ manokammaṃ. Sammādiṭṭhipurekkhāroti sammādiṭṭhiyā bhāvitāya bhāvito bhavati ariyo aṭṭhaṅgiko maggo. Kena kāraṇena? Sammādiṭṭhito hi sammāsaṅkappo pabhavati, sammāsaṅkappato sammāvācā pabhavati, sammāvācāto sammākammanto pabhavati, sammākammantato sammāājīvo pabhavati, sammāājīvato sammāvāyāmo pabhavati, sammāvāyāmato sammāsati pabhavati, sammāsatito sammāsamādhi pabhavati, sammāsamādhito sammāvimutti pabhavati, sammāvimuttito sammāvimuttiñāṇadassanaṃ pabhavati. Ayaṃ anupādiseso puggalo anupādisesā ca nibbānadhātu.

因此，「心得守护者」是三善行的基础，当心得到守护时，身业、语业、意业都得到守护。「以正见为先导」：当正见得到修习时，八支圣道得到修习。什么原因？因为从正见生起正思惟，从正思惟生起正语，从正语生起正业，从正业生起正命，从正命生起正精进，从正精进生起正念，从正念生起正定，从正定生起正解脱，从正解脱生起正解脱智见。这是无余依者，以及无余依涅槃界。

Niyutto samāropano hārasampāto. · 所定安立串珠

Tenāha āyasmā mahākaccāyano –

因此，具寿马哈咖吒亚那说：

‘‘Soḷasa hārā paṭhamaṃ, disalocanato disā viloketvā;

「首先十六项，观察方位后观察诸方；

Saṅkhipiya aṅkusena hi, nayehi tīhi niddise sutta’’nti.

以钩收摄后，以三种方法在经中教导。」

Niyutto hārasampāto. · 所定串珠