Nayasamuṭṭhānaṃ道生起
Nayasamuṭṭhānaṃ道生起
§79
Tattha katamaṃ nayasamuṭṭhānaṃ? Pubbā koṭi na paññāyati avijjāyaca bhavataṇhāya ca, tattha avijjānīvaraṇaṃ taṇhāsaṃyojanaṃ. Avijjānīvaraṇā sattā avijjāsaṃyuttā avijjāpakkhena vicaranti, te vuccanti diṭṭhicaritāti. Taṇhāsaṃyojanā sattā taṇhāsaṃyuttā taṇhāpakkhena vicaranti, te vuccanti taṇhācaritāti. Diṭṭhicaritā ito bahiddhā pabbajitā attakilamathānuyogamanuyuttā viharanti. Taṇhācaritā ito bahiddhā pabbajitā kāmesu kāmasukhallikānuyogamanuyuttā viharanti.
于此,什么是理趣生起?无明与有爱的前际不可知,于此有无明盖与渴爱结。被无明所盖的有情,与无明相应,以无明方面而行,他们被称为「见行者」。被渴爱所结的有情,与渴爱相应,以渴爱方面而行,他们被称为「爱行者」。见行者在此外出家,住于从事自我折磨的修行。爱行者在此外出家,住于从事诸欲中欲乐执着的修行。
Tattha kiṃkāraṇaṃ yaṃ diṭṭhicaritā ito bahiddhā pabbajitā attakilamathānuyogamanuyuttā viharanti, taṇhācaritā ito bahiddhā pabbajitā kāmesu kāmasukhallikānuyogamanuyuttā viharanti? Ito bahiddhā natthi saccavavatthānaṃ, kuto catusaccappakāsanā vā samathavipassanākosallaṃ vā upasamasukhappatti vā! Te upasamasukhassa anabhiññā viparītacetā evamāhaṃsu ‘‘natthi sukhena sukhaṃ, dukkhena nāma sukhaṃ adhigantabba’’nti. Yo kāme paṭisevati, so lokaṃ vaḍḍhayati, yo lokaṃ vaḍḍhayati, so bahuṃ puññaṃ pasavatīti te evaṃsaññī evaṃdiṭṭhī dukkhena sukhaṃ patthayamānā kāmesu puññasaññī attakilamathānuyogamanuyuttā ca viharanti kāmasukhallikānuyogamanuyuttā ca, te tadabhiññā santā rogameva vaḍḍhayanti, gaṇḍameva vaḍḍhayanti, sallameva vaḍḍhayanti, te rogābhitunnā gaṇḍapaṭipīḷitā sallānuviddhā nirayatiracchānayonipetāsuresu ummujjanimujjāni karontā ugghātanigghātaṃ paccanubhontā rogagaṇḍasallabhesajjaṃ na vindanti. Tattha attakilamathānuyogo kāmasukhallikānuyogo ca saṃkileso, samathavipassanā vodānaṃ. Attakilamathānuyogo kāmasukhallikānuyogo ca rogo, samathavipassanā roganigghātakabhesajjaṃ. Attakilamathānuyogo kāmasukhallikānuyogo ca gaṇḍo, samathavipassanā gaṇḍanigghātakabhesajjaṃ . Attakilamathānuyogo kāmasukhallikānuyogo ca sallo, samathavipassanā salluddharaṇabhesajjaṃ.
于此,什么原因使得见行者在此外出家,住于从事自我折磨的修行,爱行者在此外出家,住于从事诸欲中欲乐执着的修行?在此外没有真谛的确立,何来四谛的阐明、止观的善巧、或寂静乐的获得!他们不证知寂静乐,心颠倒,如此说:「不存在以乐得乐,应以苦来获得乐。」受用诸欲者增长世间,增长世间者产生许多福德。他们有如此想、如此见,希求以苦得乐,在诸欲中有福德想,住于从事自我折磨的修行及从事欲乐执着的修行,他们不证知彼,只是增长病,只是增长疮,只是增长箭,他们被病所逼、被疮所压、被箭所穿,在地狱、畜生、饿鬼、阿修罗中浮沉,遭受杀害与被杀害,找不到病、疮、箭的药。于此,自我折磨的修行与欲乐执着的修行是杂染,止观是清净。自我折磨的修行与欲乐执着的修行是病,止观是灭病的药。自我折磨的修行与欲乐执着的修行是疮,止观是灭疮的药。自我折磨的修行与欲乐执着的修行是箭,止观是拔箭的药。
Tattha saṃkileso dukkhaṃ, tadabhisaṅgo taṇhā samudayo, taṇhānirodho dukkhanirodho, samathavipassanā dukkhanirodhagāminī paṭipadā, imāni cattāri saccāni. Dukkhaṃ pariññeyyaṃ, samudayo pahātabbo, maggo bhāvetabbo, nirodho sacchikātabbo.
于此,杂染是苦,对彼的执取是渴爱集,渴爱灭是苦灭,止观是导至苦灭之道,这些是四谛。苦应遍知,集应断,道应修习,灭应作证。
§80
Tattha diṭṭhicaritā rūpaṃ attato upagacchanti. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato upagacchanti. Taṇhācaritā rūpavantaṃ attānaṃ upagacchanti. Attani vā rūpaṃ, rūpasmiṃ vā attānaṃ, vedanāvantaṃ…pe… saññāvantaṃ…pe… saṅkhāravantaṃ…pe… viññāṇavantaṃ attānaṃ upagacchanti, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ, ayaṃ vuccati vīsativatthukā sakkāyadiṭṭhi.
于此,见行者执取色为我。执取受...想...诸行...识为我。爱行者执取有色之我。或我中有色,或色中有我,执取有受之...有想之...有行之...有识之我,或我中有识,或识中有我,这被称为二十事的有身见。
Tassā paṭipakkho lokuttarā sammādiṭṭhi, anvāyikā sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi, ayaṃ ariyo aṭṭhaṅgiko maggo. Te tayo khandhā sīlakkhandho samādhikkhandho paññākkhandho. Sīlakkhandho samādhikkhandho ca samatho, paññākkhandho vipassanā. Tattha sakkāyo dukkhaṃ, sakkāyasamudayo dukkhasamudayo, sakkāyanirodho dukkhanirodho, ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadā, imāni cattāri saccāni. Dukkhaṃ pariññeyyaṃ, samudayo pahātabbo, maggo bhāvetabbo, nirodho sacchikātabbo.
彼的对治是出世间正见,随行的正思惟、正语、正业、正命、正精进、正念、正定,这是圣八支道。这三蕴是戒蕴、定蕴、慧蕴。戒蕴与定蕴是止,慧蕴是观。于此,有身是苦,有身集是苦集,有身灭是苦灭,圣八支道是导至苦灭之道,这些是四谛。苦应遍知,集应断,道应修习,灭应作证。
Tattha ye rūpaṃ attato upagacchanti. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato upagacchanti. Ime vuccanti ‘‘ucchedavādino’’ti. Ye rūpavantaṃ attānaṃ upagacchanti. Attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Ye vedanāvantaṃ…pe… ye saññāvantaṃ…pe… ye saṅkhāravantaṃ…pe… ye viññāṇavantaṃ attānaṃ upagacchanti, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Ime vuccanti ‘‘sassatavādino’’ti, tattha ucchedasassatavādā ubho antā, ayaṃ saṃsārapavatti. Tassa paṭipakkho majjhimā paṭipadā ariyo aṭṭhaṅgiko maggo, ayaṃ saṃsāranivatti. Tattha pavatti dukkhaṃ, tadabhisaṅgo taṇhā samudayo, taṇhānirodho dukkhanirodho, ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadā, imāni cattāri saccāni. Dukkhaṃ pariññeyyaṃ, samudayo pahātabbo, maggo bhāvetabbo, nirodho sacchikātabbo.
于此,凡执取色为我者,执取受...想...诸行...识为我者,这些被称为「断见论者」。凡执取有色之我者,或我中有色,或色中有我者,凡执取有受之...有想之...有行之...有识之我者,或我中有识,或识中有我者,这些被称为「常见论者」。于此,断见与常见是两边,这是轮回的流转。彼的对治是中道圣八支道,这是轮回的还灭。于此,流转是苦,对彼的执取是渴爱集,渴爱灭是苦灭,圣八支道是导至苦灭之道,这些是四谛。苦应遍知,集应断,道应修习,灭应作证。
Tattha ucchedasassataṃ samāsato vīsativatthukā sakkāyadiṭṭhi, vitthārato dvāsaṭṭhi diṭṭhigatāni, tesaṃ paṭipakkho tecattālīsaṃ bodhipakkhiyā dhammā aṭṭha vimokkhā dasa kasiṇāyatanāni. Dvāsaṭṭhi diṭṭhigatāni mohajālaṃ anādianidhanappavattaṃ. Tecattālīsaṃ bodhipakkhiyā dhammā ñāṇavajiraṃ mohajālappadālanaṃ. Tattha moho avijjā, jālaṃ bhavataṇhā, tena vuccati ‘‘pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya cā’’ti.
于此,断见与常见,总说是二十事的有身见,广说是六十二见处,它们的对治是四十三菩提分法、八解脱、十遍处。六十二见处是痴网,无始无终地流转。四十三菩提分法是智金刚,破坏痴网。于此,痴是无明,网是有爱,因此说「无明与有爱的前际不可知」。
§81
Tattha diṭṭhicarito asmiṃ sāsane pabbajito sallekhānusantatavutti bhavati sallekhe tibbagāravo. Taṇhācarito asmiṃ sāsane pabbajito sikkhānusantatavutti bhavati sikkhāya tibbagāravo. Diṭṭhicarito sammattaniyāmaṃ okkamanto dhammānusārī bhavati. Taṇhācarito sammattaniyāmaṃ okkamanto saddhānusārī bhavati, diṭṭhicarito sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyāti. Taṇhācarito dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyāti.
于此,见行者在此教中出家,成为随顺头陀行者,对头陀行极为尊重。爱行者在此教中出家,成为随顺学行者,对学极为尊重。见行者进入正性决定时成为随法行者。爱行者进入正性决定时成为随信行者,见行者以乐道迟通达或速通达而出离。爱行者以苦道迟通达或速通达而出离。
Tattha kiṃkāraṇaṃ, yaṃ taṇhācarito dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyāti, tassa hi kāmā apariccattā bhavanti, so kāmehi viveciyamāno dukkhena paṭinissarati dandhañca dhammaṃ ājānāti? Yo panāyaṃ diṭṭhicarito ayaṃ āditoyeva kāmehi anatthiko bhavati. So tato viveciyamāno khippañca paṭinissarati, khippañca dhammaṃ ājānāti. Dukkhāpi paṭipadā duvidhā dandhābhiññā ca khippābhiññā ca. Sukhāpi paṭipadā duvidhā dandhābhiññā ca khippābhiññā ca. Sattāpi duvidhā mudindriyāpi tikkhindriyāpi. Ye mudindriyā, te dandhañca paṭinissaranti dandhañca dhammaṃ ājānanti. Ye tikkhindriyā, te khippañca paṭinissaranti, khippañca dhammaṃ ājānanti, imā catasso paṭipadā. Ye hi keci niyyiṃsu vā niyyanti vā niyyissanti vā, te imāhi eva catūhi paṭipadāhi. Evaṃ ariyā catukkamaggaṃ paññāpenti abudhajanasevitāya bālakantāya rattavāsiniyā nandiyā bhavataṇhāya avaṭṭanatthaṃ . Ayaṃ vuccati nandiyāvaṭṭassa nayassa bhūmīti, tenāha ‘‘taṇhañca avijjampi ca samathenā’’ti.
于此,什么原因,渴爱行者以苦道、迟通智或速通智出离,对他而言诸欲未被舍断,他从诸欲被分离时以苦而出离且迟缓地了知法?然而这见行者从最初就对诸欲无所求。他从那被分离时迅速出离,且迅速了知法。苦道也是二种:迟通智与速通智。乐道也是二种:迟通智与速通智。有情也是二种:钝根与利根。那些钝根者,他们迟缓地出离且迟缓地了知法。那些利根者,他们迅速出离且迅速了知法,这些是四道。凡任何已出离、正出离或将出离者,他们唯以这四道。如此,诸圣者施设四种道,为了欢喜、有渴爱——不善人所亲近、愚者所喜、染着所住——的还灭。这被称为欢喜还灭之理的基础,因此说「以止息渴爱与无明」。
§82
Veyyākaraṇesu hi ye kusalākusalāti te duvidhā upaparikkhitabbā – lokavaṭṭānusārī ca lokavivaṭṭānusārī ca. Vaṭṭaṃ nāma saṃsāro. Vivaṭṭaṃ nibbānaṃ. Kammakilesā hetu saṃsārassa. Tattha kammaṃ cetanā cetasikañca niddisitabbaṃ. Taṃ kathaṃ daṭṭhabbaṃ? Upacayena sabbepi kilesā catūhi vipallāsehi niddisitabbā. Te kattha daṭṭhabbā? Dasa vatthuke kilesapuñje. Katamāni dasa vatthūni? Cattāro āhārā, cattāro vipallāsā, cattāri upādānāni, cattāro yogā, cattāro ganthā, cattāro āsavā, cattāro oghā, cattāro sallā, catasso viññāṇaṭṭhitiyo cattāri agatigamanāni. Paṭhame āhāre paṭhamo vipallāso, dutiye āhāre dutiyo vipallāso, tatiye āhāre tatiyo vipallāso, catutthe āhāre catuttho vipallāso. Paṭhame vipallāse paṭhamaṃ upādānaṃ. Dutiye vipallāse dutiyaṃ upādānaṃ, tatiye vipallāse tatiyaṃ upādānaṃ, catutthe vipallāse catutthaṃ upādānaṃ. Paṭhame upādāne paṭhamo yogo, dutiye upādāne dutiyo yogo, tatiye upādāne tatiyo yogo, catutthe upādāne catuttho yogo. Paṭhame yoge paṭhamo gantho, dutiye yoge dutiyo gantho, tatiye yoge tatiyo gantho, catutthe yoge catuttho gantho, paṭhame ganthe paṭhamo āsavo, dutiye ganthe dutiyo āsavo, tatiye ganthe tatiyo āsavo, catutthe ganthe catuttho āsavo. Paṭhame āsave paṭhamo ogho, dutiye āsave dutiyo ogho, tatiye āsave tatiyo ogho, catutthe āsave catuttho ogho. Paṭhame oghe paṭhamo sallo, dutiye oghe dutiyo sallo, tatiye oghe tatiyo sallo, catutthe oghe catuttho sallo. Paṭhame salle paṭhamā viññāṇaṭṭhiti, dutiye salle dutiyā viññāṇaṭṭhiti, tatiye salle tatiyā viññāṇaṭṭhiti, catutthe salle catutthī viññāṇaṭṭhiti, paṭhamāyaṃ viññāṇaṭṭhitiyaṃ paṭhamaṃ agatigamanaṃ. Dutiyāyaṃ viññāṇaṭṭhitiyaṃ dutiyaṃ agatigamanaṃ. Tatiyāyaṃ viññāṇaṭṭhitiyaṃ tatiyaṃ agatigamanaṃ, catutthiyaṃ viññāṇaṭṭhitiyaṃ catutthaṃ agatigamanaṃ.
于诸记说中,那些善与不善应以二种方式审察:随顺轮转与随顺还灭。轮转名为轮回。还灭为涅槃。业与烦恼是轮回之因。于此,业应被指示为思与心所。那应如何看待?以积集,一切烦恼应以四颠倒被指示。它们应在何处看到?在十种烦恼聚的事物中。什么是十种事物?四食、四颠倒、四取、四轭、四结、四漏、四暴流、四箭、四识住、四非道之行。于第一食有第一颠倒,于第二食有第二颠倒,于第三食有第三颠倒,于第四食有第四颠倒。于第一颠倒有第一取,于第二颠倒有第二取,于第三颠倒有第三取,于第四颠倒有第四取。于第一取有第一轭,于第二取有第二轭,于第三取有第三轭,于第四取有第四轭。于第一轭有第一结,于第二轭有第二结,于第三轭有第三结,于第四轭有第四结。于第一结有第一漏,于第二结有第二漏,于第三结有第三漏,于第四结有第四漏。于第一漏有第一暴流,于第二漏有第二暴流,于第三漏有第三暴流,于第四漏有第四暴流。于第一暴流有第一箭,于第二暴流有第二箭,于第三暴流有第三箭,于第四暴流有第四箭。于第一箭有第一识住,于第二箭有第二识住,于第三箭有第三识住,于第四箭有第四识住。于第一识住有第一非道之行,于第二识住有第二非道之行,于第三识住有第三非道之行,于第四识住有第四非道之行。
§83
Tattha yo ca kabaḷīkāro āhāro phasso āhāro, ime taṇhācaritassa puggalassa upakkilesā. Yo ca manosañcetanāhāro yo ca viññāṇāhāro, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca ‘‘asubhe subha’’nti vipallāso, yo ca ‘‘dukkhe sukha’’nti vipallāso, ime taṇhācaritassa puggalassa upakkilesā. Yo ca ‘‘anicce nicca’’nti vipallāso, yo ca ‘‘anattani attā’’ti vipallāso, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yañca kāmupādānaṃ yañca bhavupādānaṃ, ime taṇhācaritassa puggalassa upakkilesā. Yañca diṭṭhupādānaṃ yañca attavādupādānaṃ, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca kāmayogo, yo ca bhavayogo, ime taṇhācaritassa puggalassa upakkilesā. Yo ca diṭṭhiyogo, yo ca avijjāyogo, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca abhijjhākāyagantho, yo ca byāpādo kāyagantho, ime taṇhācaritassa puggalassa upakkilesā. Yo ca parāmāsakāyagantho, yo ca idaṃsaccābhinivesakāyagantho, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca kāmāsavo, yo ca bhavāsavo, ime taṇhācaritassa puggalassa upakkilesā. Yo ca diṭṭhāsavo, yo ca avijjāsavo, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca kāmogho, yo ca bhavogho, ime taṇhācaritassa puggalassa upakkilesā. Yo ca diṭṭhogho, yo ca avijjogho, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca rāgasallo, yo ca dosasallo, ime taṇhācaritassa puggalassa upakkilesā. Yo ca mānasallo, yo ca mohasallo, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yā ca rūpūpagā viññāṇaṭṭhiti, yā ca vedanūpagā viññāṇaṭṭhiti, ime taṇhācaritassa puggalassa upakkilesā. Yā ca saññūpagā viññāṇaṭṭhiti, yā ca saṅkhārūpagā viññāṇaṭṭhiti, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yañca chandā agatigamanaṃ yañca dosā agatigamanaṃ, ime taṇhācaritassa puggalassa upakkilesā. Yañca bhayā agatigamanaṃ, yañca mohā agatigamanaṃ, ime diṭṭhicaritassa puggalassa upakkilesā.
于此,段食与触食,这些是渴爱行者之人的随烦恼。意思食与识食,这些是见行者之人的随烦恼。于此,「于须跋为净」之颠倒与「于苦为乐」之颠倒,这些是渴爱行者之人的随烦恼。「于无常为常」之颠倒与「于无我为我」之颠倒,这些是见行者之人的随烦恼。于此,欲取与有取,这些是渴爱行者之人的随烦恼。见取与我论取,这些是见行者之人的随烦恼。于此,欲轭与有轭,这些是渴爱行者之人的随烦恼。见轭与无明轭,这些是见行者之人的随烦恼。于此,贪身结与嗔身结,这些是渴爱行者之人的随烦恼。执取身结与此实执身结,这些是见行者之人的随烦恼。于此,欲漏与有漏,这些是渴爱行者之人的随烦恼。见漏与无明漏,这些是见行者之人的随烦恼。于此,欲暴流与有暴流,这些是渴爱行者之人的随烦恼。见暴流与无明暴流,这些是见行者之人的随烦恼。于此,贪箭与嗔箭,这些是渴爱行者之人的随烦恼。慢箭与痴箭,这些是见行者之人的随烦恼。于此,色所成识住与受所成识住,这些是渴爱行者之人的随烦恼。想所成识住与行所成识住,这些是见行者之人的随烦恼。于此,因欲之非道行与因嗔之非道行,这些是渴爱行者之人的随烦恼。因怖畏之非道行与因痴之非道行,这些是见行者之人的随烦恼。
§84
Tattha kabaḷīkāre āhāre ‘‘asubhe subha’’nti vipallāso, phasse āhāre ‘‘dukkhe sukha’’nti vipallāso, viññāṇe āhāre ‘‘anicce nicca’’nti vipallāso, manosañcetanāya āhāre ‘‘anattani attā’’ti vipallāso. Paṭhame vipallāse ṭhito kāme upādiyati , idaṃ vuccati kāmupādānaṃ; dutiye vipallāse ṭhito anāgataṃ bhavaṃ upādiyati , idaṃ vuccati bhavupādānaṃ; tatiye vipallāse ṭhito saṃsārābhinandiniṃ diṭṭhiṃ upādiyati, idaṃ vuccati diṭṭhupādānaṃ; catutthe vipallāse ṭhito attānaṃ kappiyaṃ upādiyati, idaṃ vuccati attavādupādānaṃ.
于此,于段食有「于须跋为净」之颠倒,于触食有「于苦为乐」之颠倒,于识食有「于无常为常」之颠倒,于意思食有「于无我为我」之颠倒。住于第一颠倒者执取诸欲,这被称为欲取;住于第二颠倒者执取未来有,这被称为有取;住于第三颠倒者执取欢喜轮回之见,这被称为见取;住于第四颠倒者执取所思惟之我,这被称为我论取。
Kāmupādānena kāmehi saṃyujjati, ayaṃ vuccati kāmayogo; bhavupādānena bhavehi saṃyujjati, ayaṃ vuccati bhavayogo; diṭṭhupādānena pāpikāya diṭṭhiyā saṃyujjati, ayaṃ vuccati diṭṭhiyogo; attavādupādānena avijjāya saṃyujjati, ayaṃ vuccati avijjāyogo.
以欲取与诸欲相应,这被称为欲轭;以有取与诸有相应,这被称为有轭;以见取与恶见相应,这被称为见轭;以我论取与无明相应,这被称为无明轭。
Paṭhame yoge ṭhito abhijjhāya kāyaṃ ganthati, ayaṃ vuccati abhijjhākāyagantho; dutiye yoge ṭhito byāpādena kāyaṃ ganthati, ayaṃ vuccati byāpādakāyagantho; tatiye yoge ṭhito parāmāsena kāyaṃ ganthati, ayaṃ vuccati parāmāsakāyagantho; catutthe yoge ṭhito idaṃsaccābhinivesena kāyaṃ ganthati, ayaṃ vuccati idaṃsaccābhinivesakāyagantho.
住于第一轭者以贪结缚身,这被称为贪身结;住于第二轭者以嗔结缚身,这被称为嗔身结;住于第三轭者以执取结缚身,这被称为执取身结;住于第四轭者以此实执结缚身,这被称为此实执身结。
Tassa evaṃganthitā kilesā āsavanti. Kuto ca vuccati āsavantīti? Anusayato vā pariyuṭṭhānato vā. Tattha abhijjhākāyaganthena kāmāsavo, byāpādakāyaganthena bhavāsavo, parāmāsakāyaganthena diṭṭhāsavo, idaṃsaccābhinivesakāyaganthena avijjāsavo.
对他如此结缚的诸烦恼流漏。从何说「流漏」?从随眠或缠。于此,以贪身结有欲漏,以嗔身结有有漏,以执取身结有见漏,以此实执身结有无明漏。
Tassa ime cattāro āsavā vepullaṃ gatā oghā bhavanti. Iti āsavavepullā oghavepullaṃ. Tattha kāmāsavena kāmogho, bhavāsavena bhavogho, diṭṭhāsavena diṭṭhogho, avijjāsavena avijjogho.
对他这四漏达到广大成为暴流。如此,从漏的广大有暴流的广大。于此,以欲漏有欲暴流,以有漏有有暴流,以见漏有见暴流,以无明漏有无明暴流。
Tassa ime cattāro oghā anusayasahagatā ajjhāsayaṃ anupaviṭṭhā hadayaṃ āhacca tiṭṭhanti, tena vuccanti sallāiti. Tattha kāmoghena rāgasallo, bhavoghena dosasallo, diṭṭhoghena mānasallo, avijjoghena mohasallo.
对他而言,这四暴流与随眠俱行,进入内住,触击心而住立,因此被称为「箭」。于此,由欲暴流而有贪箭,由有暴流而有嗔箭,由见暴流而有慢箭,由无明暴流而有痴箭。
Tassa imehi catūhi sallehi pariyādinnaṃ viññāṇaṃ catūsu dhammesu saṇṭhahati rūpe vedanāya saññāya saṅkhāresu. Tattha rāgasallena nandūpasecanena viññāṇena rūpūpagā viññāṇaṭṭhiti, dosasallena nandūpasecanena viññāṇena vedanūpagā viññāṇaṭṭhiti, mānasallena nandūpasecanena viññāṇena saññūpagā viññāṇaṭṭhiti, mohasallena nandūpasecanena viññāṇena saṅkhārūpagā viññāṇaṭṭhiti.
对他而言,被这四箭所侵占的识,住立于四法中:色、受、想、行。于此,由贪箭,以喜为灌溉的识,是趣向色的识住;由嗔箭,以喜为灌溉的识,是趣向受的识住;由慢箭,以喜为灌溉的识,是趣向想的识住;由痴箭,以喜为灌溉的识,是趣向行的识住。
Tassa imāhi catūhi viññāṇaṭṭhitīhi upatthaddhaṃ viññāṇaṃ catūhi dhammehi agatiṃ gacchati chandā dosā bhayā mohā. Tattha rāgena chandāgatiṃ gacchati, dosena dosāgatiṃ gacchati, bhayena bhayāgatiṃ gacchati, mohena mohāgatiṃ gacchati. Iti kho tañca kammaṃ ime ca kilesā, esa hetu saṃsārassa, evaṃ sabbe kilesā catūhi vipallāsehi niddisitabbā.
对他而言,被这四识住所支持的识,由四法而趣向非道:由欲、由嗔、由怖、由痴。于此,由贪而趣向欲之非道,由嗔而趣向嗔之非道,由怖而趣向怖之非道,由痴而趣向痴之非道。如是,那业与这些烦恼,这是轮回之因,如是一切烦恼应以四颠倒来说明。
§85
Tattha imā catasso disā kabaḷīkāro āhāro ‘‘asubhe subha’’nti vipallāso, kāmupādānaṃ, kāmayogo, abhijjhākāyagantho, kāmāsavo, kāmogho, rāgasallo, rūpūpagā viññāṇaṭṭhiti, chandā agatigamananti paṭhamā disā.
于此,这四方向:段食,「于须跋为净」之颠倒,欲取,欲轭,贪身系,欲漏,欲暴流,贪箭,趣向色的识住,由欲而趣向非道——这是第一方向。
Phasso āhāro, ‘‘dukkhe sukha’’nti vipallāso, bhavupādānaṃ, bhavayogo, byāpādakāyagantho, bhavāsavo, bhavogho, dosasallo, vedanūpagā viññāṇaṭṭhiti, dosā agatigamananti dutiyā disā.
触食,「于苦为乐」之颠倒,有取,有轭,嗔恚身系,有漏,有暴流,嗔箭,趣向受的识住,由嗔而趣向非道——这是第二方向。
Viññāṇāhāro ‘‘anicce nicca’’nti vipallāso, diṭṭhupādānaṃ, diṭṭhiyogo parāmāsakāyagantho, diṭṭhāsavo, diṭṭhogho, mānasallo, saññūpagā viññāṇaṭṭhiti, bhayā agatigamananti tatiyā disā.
识食,「于无常为常」之颠倒,见取,见轭,执取身系,见漏,见暴流,慢箭,趣向想的识住,由怖而趣向非道——这是第三方向。
Manosañcetanāhāro ‘‘anattani attā’’ti vipallāso, attavādupādānaṃ, avijjāyogo, idaṃsaccābhinivesakāyagantho, avijjāsavo, avijjogho, mohasallo, saṅkhārūpagā viññāṇaṭṭhiti, mohā agatigamananti catutthī disā.
意思食,「于无我为我」之颠倒,我论取,无明轭,此实执取身系,无明漏,无明暴流,痴箭,趣向行的识住,由痴而趣向非道——这是第四方向。
Tattha yo ca kabaḷīkāro āhāro yo ca ‘‘asubhe subha’’nti vipallāso, kāmupādānaṃ, kāmayogo, abhijjhākāyagantho, kāmāsavo , kāmogho, rāgasallo, rūpūpagā viññāṇaṭṭhiti chandā agatigamananti, imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Ime rāgacaritassa puggalassa upakkilesā.
于此,段食与「于须跋为净」之颠倒、欲取、欲轭、贪身系、欲漏、欲暴流、贪箭、趣向色的识住、由欲而趣向非道——这十个经的义理是一,只是文句不同。这些是贪行者补特伽罗的随烦恼。
Tattha yo ca phasso āhāro yo ca ‘‘dukkhe sukha’’nti vipallāso, bhavupādānaṃ, bhavayogo , byāpādakāyagantho, bhavāsavo, bhavogho, dosasallo, vedanūpagā viññāṇaṭṭhiti, dosā agatigamananti imesaṃ dasannaṃ suttānaṃ eko attho byañjanameva nānaṃ, ime dosacaritassa puggalassa upakkilesā.
于此,触食、「于苦为乐」之颠倒、有取、有轭、嗔恚身系、有漏、有流、嗔刺、受所依识住、由嗔而非道行,这十部经义一,只是文句不同。这些是嗔行者的杂染。
Tattha yo ca viññāṇāhāro yo ca ‘‘anicce nicca’’nti vipallāso, diṭṭhupādānaṃ, diṭṭhiyogo, parāmāsakāyagantho, diṭṭhāsavo, diṭṭhogho, mānasallo, saññūpagā viññāṇaṭṭhiti, bhayā agatigamananti imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Ime diṭṭhicaritassa mandassa upakkilesā.
于此,识食、「于无常为常」之颠倒、见取、见轭、执取身系、见漏、见流、慢刺、想所依识住、由怖畏而非道行,这十部经义一,只是文句不同。这些是见行钝根者的杂染。
Tattha yo ca manosañcetanāhāro yo ca ‘‘anattani attā’’ti vipallāso, attavādupādānaṃ, avijjāyogo, idaṃsaccābhinivesakāyagantho, avijjāsavo, avijjogho, mohasallo, saṅkhārūpagā viññāṇaṭṭhiti, mohā agatigamananti, imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Ime diṭṭhicaritassa udattassa upakkilesā.
于此,意思食、「于无我为我」之颠倒、我论取、无明轭、此实执取身系、无明漏、无明流、痴刺、行所依识住、由痴而非道行,这十部经义一,只是文句不同。这些是见行利根者的杂染。
Tattha yo ca kabaḷīkāro āhāro yo ca phasso āhāro, ime appaṇihitena vimokkhamukhena pariññaṃ gacchanti, viññāṇāhāro suññatāya, manosañcetanāhāro animittena, tattha yo ca ‘‘asubhe subha’’nti vipallāso, yo ca ‘‘dukkhe sukha’’nti vipallāso, ime appaṇihitena vimokkhamukhena pahānaṃ abbhatthaṃ gacchanti. ‘‘Anicce nicca’’nti vipallāso suññatāya, ‘‘anattani attā’’ti vipallāso animittena. Tattha kāmupādānañca bhavupādānañca appaṇihitena vimokkhamukhena pahānaṃ gacchanti. Diṭṭhupādānaṃ suññatāya, attavādupādānaṃ animittena. Tattha kāmayogo ca bhavayogo ca appaṇihitena vimokkhamukhena pahānaṃ gacchanti, diṭṭhiyogo suññatāya, avijjāyogo animittena. Tattha abhijjhākāyagantho ca byāpādakāyagantho ca appaṇihitena vimokkhamukhena pahānaṃ gacchanti, parāmāsakāyagantho suññatāya, idaṃsaccābhinivesakāyagantho animittena.
于此,段食与触食,这些以无愿解脱门而得遍知;识食以空性,意思食以无相。于此,「于须跋为净」之颠倒与「于苦为乐」之颠倒,这些以无愿解脱门而达到舍断。「于无常为常」之颠倒以空性,「于无我为我」之颠倒以无相。于此,欲取与有取以无愿解脱门而得舍断。见取以空性,我论取以无相。于此,欲轭与有轭以无愿解脱门而得舍断,见轭以空性,无明轭以无相。于此,贪欲身系与嗔恚身系以无愿解脱门而得舍断,执取身系以空性,此实执取身系以无相。
Tattha kāmāsavo ca bhavāsavo ca appaṇihitena vimokkhamukhena pahānaṃ gacchanti, diṭṭhāsavo suññatāya, avijjāsavo animittena. Tattha kāmogho ca bhavogho ca appaṇihitena vimokkhamukhena pahānaṃ gacchanti, diṭṭhogho suññatāya, avijjogho animittena. Tattha rāgasallo ca dosasallo ca appaṇihitena vimokkhamukhena pahānaṃ gacchanti, mānasallo suññatāya, mohasallo animittena. Tattha rūpūpagā ca viññāṇaṭṭhiti vedanūpagā ca viññāṇaṭṭhiti appaṇihitena vimokkhamukhena pariññaṃ gacchanti, saññūpagā suññatāya, saṅkhārūpagā animittena.
于此,欲漏与有漏以无愿解脱门而得舍断,见漏以空性,无明漏以无相。于此,欲流与有流以无愿解脱门而得舍断,见流以空性,无明流以无相。于此,贪刺与嗔刺以无愿解脱门而得舍断,慢刺以空性,痴刺以无相。于此,色所依识住与受所依识住以无愿解脱门而得遍知,想所依以空性,行所依以无相。
Tattha chandā ca agatigamanaṃ dosā ca agatigamanaṃ appaṇihitena vimokkhamukhena pahānaṃ gacchanti, bhayā agatigamanaṃ suññatāya, mohā agatigamanaṃ animittena vimokkhamukhena pahānaṃ gacchanti. Iti sabbe lokavaṭṭānusārino dhammā niyyanti. Te lokā tīhi vimokkhamukhehi.
于此,由欲而非道行与由嗔而非道行以无愿解脱门而得舍断,由怖畏而非道行以空性,由痴而非道行以无相解脱门而得舍断。如是,一切随顺世间轮转之法被导出。它们从世间以三解脱门。
§86
Tatridaṃ niyyānaṃ –
于此,这是导出——
Catasso paṭipadā, cattāro satipaṭṭhānā, cattāri jhānāni, cattāro vihārā, cattāro sammappadhānā, cattāro acchariyā abbhutā dhammā, cattāri adhiṭṭhānāni, catasso samādhibhāvanā, cattāro sukhabhāgiyā dhammā, catasso appamāṇā.
四道、须跋、四禅那、四住、四正勤、四稀有未曾有法、四决意、四定修习、四乐分法、四无量。
Paṭhamā paṭipadā paṭhamaṃ satipaṭṭhānaṃ, dutiyā paṭipadā dutiyaṃ satipaṭṭhānaṃ, tatiyā paṭipadā tatiyaṃ satipaṭṭhānaṃ, catutthī paṭipadā catutthaṃ satipaṭṭhānaṃ. Paṭhamaṃ satipaṭṭhānaṃ paṭhamaṃ jhānaṃ, dutiyaṃ satipaṭṭhānaṃ dutiyaṃ jhānaṃ, tatiyaṃ satipaṭṭhānaṃ tatiyaṃ jhānaṃ. Catutthaṃ satipaṭṭhānaṃ catutthaṃ jhānaṃ. Paṭhamaṃ jhānaṃ paṭhamo vihāro, dutiyaṃ jhānaṃ dutiyo vihāro, tatiyaṃ jhānaṃ tatiyo vihāro, catutthaṃ jhānaṃ catuttho vihāro. Paṭhamo vihāro paṭhamaṃ sammappadhānaṃ, dutiyo vihāro dutiyaṃ sammappadhānaṃ, tatiyo vihāro tatiyaṃ sammappadhānaṃ, catuttho vihāro catutthaṃ sammappadhānaṃ. Paṭhamaṃ sammappadhānaṃ paṭhamo acchariyo abbhuto dhammo, dutiyaṃ dutiyo, tatiyaṃ tatiyo, catutthaṃ sammappadhānaṃ catuttho acchariyo abbhuto dhammo. Paṭhamo acchariyo abbhuto dhammo paṭhamaṃ adhiṭṭhānaṃ, dutiyo acchariyo abbhuto dhammo dutiyaṃ adhiṭṭhānaṃ, tatiyo acchariyo abbhuto dhammo tatiyaṃ adhiṭṭhānaṃ, catuttho acchariyo abbhuto dhammo catutthaṃ adhiṭṭhānaṃ. Paṭhamaṃ adhiṭṭhānaṃ paṭhamā samādhibhāvanā, dutiyaṃ adhiṭṭhānaṃ dutiyā samādhibhāvanā, tatiyaṃ adhiṭṭhānaṃ tatiyā samādhibhāvanā, catutthaṃ adhiṭṭhānaṃ catutthī samādhibhāvanā. Paṭhamā samādhibhāvanā paṭhamo sukhabhāgiyo dhammo, dutiyā samādhibhāvanā dutiyo sukhabhāgiyo dhammo, tatiyā samādhibhāvanā tatiyo sukhabhāgiyo dhammo, catutthī samādhibhāvanā catuttho sukhabhāgiyo dhammo. Paṭhamo sukhabhāgiyo dhammo paṭhamaṃ appamāṇaṃ, dutiyo sukhabhāgiyo dhammo dutiyaṃ appamāṇaṃ, tatiyo sukhabhāgiyo dhammo tatiyaṃ appamāṇaṃ, catuttho sukhabhāgiyo dhammo catutthaṃ appamāṇaṃ. Paṭhamā paṭipadā bhāvitā bahulīkatā paṭhamaṃ satipaṭṭhānaṃ paripūreti, dutiyā paṭipadā bhāvitā bahulīkatā dutiyaṃ satipaṭṭhānaṃ paripūreti, tatiyā paṭipadā bhāvitā bahulīkatā tatiyaṃ satipaṭṭhānaṃ paripūreti, catutthī paṭipadā bhāvitā bahulīkatā catutthaṃ satipaṭṭhānaṃ paripūreti. Paṭhamo satipaṭṭhāno bhāvito bahulīkato paṭhamaṃ jhānaṃ paripūreti, dutiyo satipaṭṭhāno bhāvito bahulīkato dutiyaṃ jhānaṃ paripūreti, tatiyo satipaṭṭhāno bhāvito bahulīkato tatiyaṃ jhānaṃ paripūreti, catuttho satipaṭṭhāno bhāvito bahulīkato catutthaṃ jhānaṃ paripūreti.
第一道迹是第一须跋,第二道迹是第二须跋,第三道迹是第三须跋,第四道迹是第须跋。第一须跋是第一禅那,第二须跋是第二禅那,第三须跋是第三禅那。第须跋是第四禅那。第一禅那是第一住,第二禅那是第二住,第三禅那是第三住,第四禅那是第四住。第一住是第一正勤,第二住是第二正勤,第三住是第三正勤,第四住是第四正勤。第一正勤是第一稀有未曾有法,第二是第二,第三是第三,第四正勤是第四稀有未曾有法。第一稀有未曾有法是第一决意,第二稀有未曾有法是第二决意,第三稀有未曾有法是第三决意,第四稀有未曾有法是第四决意。第一决意是第一定修习,第二决意是第二定修习,第三决意是第三定修习,第四决意是第四定修习。第一定修习是第一乐分法,第二定修习是第二乐分法,第三定修习是第三乐分法,第四定修习是第四乐分法。第一乐分法是第一无量,第二乐分法是第二无量,第三乐分法是第三无量,第四乐分法是第四无量。第一道迹已修习、已多修,圆满第一须跋;第二道迹已修习、已多修,圆满第二须跋;第三道迹已修习、已多修,圆满第三须跋;第四道迹已修习、已多修,圆满第须跋。第一须跋已修习、已多修,圆满第一禅那;第二须跋已修习、已多修,圆满第二禅那;第三须跋已修习、已多修,圆满第三禅那;第须跋已修习、已多修,圆满第四禅那。
Paṭhamaṃ jhānaṃ bhāvitaṃ bahulīkataṃ paṭhamaṃ vihāraṃ paripūreti, dutiyaṃ jhānaṃ bhāvitaṃ bahulīkataṃ dutiyaṃ vihāraṃ paripūreti, tatiyaṃ jhānaṃ bhāvitaṃ bahulīkataṃ tatiyaṃ vihāraṃ paripūreti, catutthaṃ jhānaṃ bhāvitaṃ bahulīkataṃ catutthaṃ vihāraṃ paripūreti. Paṭhamo vihāro bhāvito bahulīkato anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādaṃ paripūreti, dutiyo vihāro bhāvito bahulīkato uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānaṃ paripūreti, tatiyo vihāro bhāvito bahulīkato anuppannānaṃ kusalānaṃ dhammānaṃ uppādaṃ paripūreti, catuttho vihāro bhāvito bahulīkato uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiṃ asammosaṃ bhiyyobhāvaṃ paripūreti. Paṭhamaṃ sammappadhānaṃ bhāvitaṃ bahulīkataṃ mānappahānaṃ paripūreti, dutiyaṃ sammappadhānaṃ bhāvitaṃ bahulīkataṃ ālayasamugghātaṃ paripūreti, tatiyaṃ sammappadhānaṃ bhāvitaṃ bahulīkataṃ avijjāpahānaṃ paripūreti, catutthaṃ sammappadhānaṃ bhāvitaṃ bahulīkataṃ bhavūpasamaṃ paripūreti. Mānappahānaṃ bhāvitaṃ bahulīkataṃ saccādhiṭṭhānaṃ paripūreti, ālayasamugghāto bhāvito bahulīkato cāgādhiṭṭhānaṃ paripūreti, avijjāpahānaṃ bhāvitaṃ bahulīkataṃ paññādhiṭṭhānaṃ paripūreti, bhavūpasamo bhāvito bahulīkato upasamādhiṭṭhānaṃ paripūreti. Saccādhiṭṭhānaṃ bhāvitaṃ bahulīkataṃ chandasamādhiṃ paripūreti, cāgādhiṭṭhānaṃ bhāvitaṃ bahulīkataṃ vīriyasamādhiṃ paripūreti, paññādhiṭṭhānaṃ bhāvitaṃ bahulīkataṃ cittasamādhiṃ paripūreti, upasamādhiṭṭhānaṃ bhāvitaṃ bahulīkataṃ vīmaṃsāsamādhiṃ paripūreti. Chandasamādhi bhāvito bahulīkato indriyasaṃvaraṃ paripūreti, vīriyasamādhi bhāvito bahulīkato tapaṃ paripūreti, cittasamādhi bhāvito bahulīkato buddhiṃ paripūreti, vīmaṃsāsamādhi bhāvito bahulīkato sabbūpadhipaṭinissaggaṃ paripūreti. Indriyasaṃvaro bhāvito bahulīkato mettaṃ paripūreti, tapo bhāvito bahulīkato karuṇaṃ paripūreti, buddhi bhāvitā bahulīkatā muditaṃ paripūreti, sabbūpadhipaṭinissaggo bhāvito bahulīkato upekkhaṃ paripūreti.
第一禅那已修习、已多修,圆满第一住;第二禅那已修习、已多修,圆满第二住;第三禅那已修习、已多修,圆满第三住;第四禅那已修习、已多修,圆满第四住。第一住已修习、已多修,圆满未生诸恶不善法的不生;第二住已修习、已多修,圆满已生诸恶不善法的断除;第三住已修习、已多修,圆满未生诸善法的生起;第四住已修习、已多修,圆满已生诸善法的住立、不忘失、增长。第一正勤已修习、已多修,圆满慢的断除;第二正勤已修习、已多修,圆满执着的根除;第三正勤已修习、已多修,圆满无明的断除;第四正勤已修习、已多修,圆满有的止息。慢的断除已修习、已多修,圆满谛决意;执着的根除已修习、已多修,圆满舍决意;无明的断除已修习、已多修,圆满慧决意;有的止息已修习、已多修,圆满寂止决意。谛决意已修习、已多修,圆满欲定;舍决意已修习、已多修,圆满精进定;慧决意已修习、已多修,圆满心定;寂止决意已修习、已多修,圆满观定。欲定已修习、已多修,圆满诸根律仪;精进定已修习、已多修,圆满苦行;心定已修习、已多修,圆满觉;观定已修习、已多修,圆满一切依的舍弃。诸根律仪已修习、已多修,圆满慈;苦行已修习、已多修,圆满悲;觉已修习、已多修,圆满喜;一切依的舍弃已修习、已多修,圆满舍。
§87
Tattha imā catasso disā paṭhamā paṭipadā paṭhamo satipaṭṭhāno paṭhamaṃ jhānaṃ paṭhamo vihāro paṭhamo sammappadhāno paṭhamo acchariyo abbhuto dhammo saccādhiṭṭhānaṃ chandasamādhi indriyasaṃvaro mettā iti paṭhamā disā.
于此,这些四方:第一道迹、第一须跋、第一禅那、第一住、第一正勤、第一稀有未曾有法、谛决意、欲定、诸根律仪、慈,如是为第一方。
Dutiyā paṭipadā dutiyo satipaṭṭhāno dutiyo vihāro dutiyo sammappadhāno dutiyo acchariyo abbhuto dhammo bhavādhiṭṭhānaṃ vīriyasamādhi tapo karuṇā iti dutiyā disā.
第二道迹、第二须跋、第二住、第二正勤、第二稀有未曾有法、有决意、精进定、苦行、悲,如是为第二方。
Tatiyā paṭipadā tatiyo satipaṭṭhāno tatiyaṃ jhānaṃ tatiyo vihāro tatiyo sammappadhāno tatiyo acchariyo abbhuto dhammo paññādhiṭṭhānaṃ cittasamādhi buddhi muditā iti tatiyā disā.
第三道迹、第三须跋、第三禅那、第三住、第三正勤、第三稀有未曾有法、慧决意、心定、觉、喜,如是为第三方。
Catutthī paṭipadā catuttho satipaṭṭhāno catutthaṃ jhānaṃ catuttho vihāro catuttho sammappadhāno catuttho acchariyo abbhuto dhammo upasamādhiṭṭhānaṃ vīmaṃsāsamādhi sabbūpadhipaṭinissaggo upekkhā iti catutthī disā.
第四道迹、第须跋、第四禅那、第四住、第四正勤、第四稀有未曾有法、寂止决意、观定、一切依的舍弃、舍,如是为第四方。
Tattha paṭhamā paṭipadā paṭhamo satipaṭṭhāno paṭhamaṃ jhānaṃ paṭhamo vihāro paṭhamo sammappadhāno paṭhamo acchariyo abbhuto dhammo saccādhiṭṭhānaṃ chandasamādhi indriyasaṃvaro, mettā iti imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Idaṃ rāgacaritassa puggalassa bhesajjaṃ.
于此,第一道迹、第一须跋、第一禅那、第一住、第一正勤、第一稀有未曾有法、谛决意、欲定、诸根律仪、慈,如是这十经的义理是一,只是文句不同。这是贪行者补特伽罗的药。
Dutiyā paṭipadā dutiyo satipaṭṭhāno dutiyaṃ jhānaṃ dutiyo vihāro dutiyo sammappadhāno dutiyo acchariyo abbhuto dhammo cāgādhiṭṭhānaṃ vīriyasamādhi tapo karuṇā iti imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Idaṃ dosacaritassa puggalassa bhesajjaṃ.
第二道迹、第二须跋、第二禅那、第二住、第二正勤、第二稀有未曾有法、舍决意、精进定、苦行、悲,如是这十经的义理是一,只是文句不同。这是嗔行者补特伽罗的药。
Tatiyā paṭipadā tatiyo satipaṭṭhāno tatiyaṃ jhānaṃ tatiyo vihāro tatiyo sammappadhāno tatiyo acchariyo abbhuto dhammo paññādhiṭṭhānaṃ cittasamādhi buddhi muditā iti imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Idaṃ diṭṭhicaritassa mandassa bhesajjaṃ.
第三道、第三须跋、第三禅那、第三住、第三正勤、第三稀有未曾有法、慧为依止、心定、智、喜——这十经的义理是一,只是文句不同。这是见行者钝根者的药。
Catutthī paṭipadā catuttho satipaṭṭhāno catutthaṃ jhānaṃ catuttho vihāro catuttho sammappadhāno catuttho acchariyo abbhuto dhammo upasamādhiṭṭhānaṃ vīmaṃsāsamādhi sabbūpadhipaṭinissaggo upekkhā iti imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Idaṃ diṭṭhicaritassa udattassa bhesajjaṃ.
第四道、第须跋、第四禅那、第四住、第四正勤、第四稀有未曾有法、寂止为依止、思择定、一切依舍断、舍——这十经的义理是一,只是文句不同。这是见行者利根者的药。
Tattha dukkhā ca paṭipadā dandhābhiññā dukkhā ca paṭipadā khippābhiññā appaṇihitaṃ vimokkhamukhaṃ, sukhā paṭipadā dandhābhiññā suññataṃ vimokkhamukhaṃ, sukhā paṭipadā khippābhiññā animittaṃ vimokkhamukhaṃ.
其中,苦行道迟通智与苦行道速通智是无愿解脱门,乐行道迟通智是空解脱门,乐行道速通智是无相解脱门。
Tattha kāye kāyānupassitā satipaṭṭhānañca vedanāsu vedanānupassitā satipaṭṭhānañca appaṇihitaṃ vimokkhamukhaṃ, citte cittānupassitā suññataṃ vimokkhamukhaṃ. Dhammesu dhammānupassitā animittaṃ vimokkhamukhaṃ.
其中,于身随观身须跋与于受随观受须跋是无愿解脱门,于心随观心是空解脱门,于法随观法是无相解脱门。
Tattha paṭhamañca jhānaṃ dutiyañca jhānaṃ appaṇihitaṃ vimokkhamukhaṃ, tatiyaṃ jhānaṃ suññataṃ vimokkhamukhaṃ, catutthaṃ jhānaṃ animittaṃ vimokkhamukhaṃ.
其中,第一禅那与第二禅那是无愿解脱门,第三禅那是空解脱门,第四禅那是无相解脱门。
Tattha paṭhamo ca vihāro dutiyo ca vihāro appaṇihitaṃ vimokkhamukhaṃ, tatiyo vihāro suññataṃ vimokkhamukhaṃ, catuttho vihāro animittaṃ vimokkhamukhaṃ.
其中,第一住与第二住是无愿解脱门,第三住是空解脱门,第四住是无相解脱门。
Yattha paṭhamañca sammappadhānaṃ dutiyañca sammappadhānaṃ appaṇihitaṃ vimokkhamukhaṃ, tatiyaṃ sammappadhānaṃ suññataṃ vimokkhamukhaṃ, catutthaṃ sammappadhānaṃ animittaṃ vimokkhamukhaṃ.
其中,第一正勤与第二正勤是无愿解脱门,第三正勤是空解脱门,第四正勤是无相解脱门。
Tattha mānappahānañca ālayasamugghāto ca appaṇihitaṃ vimokkhamukhaṃ, avijjāpahānaṃ suññataṃ vimokkhamukhaṃ, bhavūpasamo animittaṃ vimokkhamukhaṃ.
其中,断慢与根除执着是无愿解脱门,断无明是空解脱门,有的寂止是无相解脱门。
Tattha saccādhiṭṭhānañca cāgādhiṭṭhānañca appaṇihitaṃ vimokkhamukhaṃ, paññādhiṭṭhānaṃ suññataṃ vimokkhamukhaṃ, upasamādhiṭṭhānaṃ animittaṃ vimokkhamukhaṃ.
于此,谛决意与舍决意是无愿解脱门,慧决意是空解脱门,寂止决意是无相解脱门。
Tattha chandasamādhi ca vīriyasamādhi ca appaṇihitaṃ vimokkhamukhaṃ, cittasamādhi suññataṃ vimokkhamukhaṃ, vīmaṃsāsamādhi animittaṃ vimokkhamukhaṃ.
于此,欲定与精进定是无愿解脱门,心定是空解脱门,观察定是无相解脱门。
Tattha indriyasaṃvaro ca tapo ca appaṇihitaṃ vimokkhamukhaṃ, buddhi suññataṃ vimokkhamukhaṃ sabbūpadhipaṭinissaggo animittaṃ vimokkhamukhaṃ.
于此,根律仪与苦行是无愿解脱门,智是空解脱门,一切依舍断是无相解脱门。
Tattha mettā ca karuṇā ca appaṇihitaṃ vimokkhamukhaṃ, muditā suññataṃ vimokkhamukhaṃ upekkhā animittaṃ vimokkhamukhaṃ.
于此,慈与悲是无愿解脱门,喜是空解脱门,舍是无相解脱门。
Tesaṃ vikkīḷitaṃ. Cattāro āhārā tesaṃ paṭipakkho catasso paṭipadā…pe… cattāro vipallāsā tesaṃ paṭipakkho cattāro satipaṭṭhānā. Cattāri upādānāni tesaṃ paṭipakkho cattāri jhānāni. Cattāro yogā tesaṃ paṭipakkho cattāro vihārā. Cattāro ganthā tesaṃ paṭipakkho cattāro sammappadhānā. Cattāro āsavā tesaṃ paṭipakkho cattāro acchariyā abbhutā dhammā. Cattāro oghā tesaṃ paṭipakkho cattāri adhiṭṭhānāni. Cattāro sallā tesaṃ paṭipakkho catasso samādhibhāvanā. Catasso viññāṇaṭṭhitiyo tāsaṃ paṭipakkho cattāro sukhabhāgiyā dhammā. Cattāri agatigamanāni tesaṃ paṭipakkho catasso appamāṇā.
这些是它们的游戏处。四食,它们的对治是四道……四颠倒,它们的对治是须跋。四取,它们的对治是四禅那。四轭,它们的对治是四住。四结,它们的对治是四正勤。四漏,它们的对治是四稀有未曾有法。四暴流,它们的对治是四决意。四箭,它们的对治是四定修习。四识住,它们的对治是四乐分法。四非道,它们的对治是四无量。
Sīhā buddhā paccekabuddhā sāvakā ca hatarāgadosamohā, tesaṃ vikkīḷitaṃ bhāvanā sacchikiriyā byantīkiriyā ca. Vikkīḷitaṃ indriyādhiṭṭhānaṃ vikkīḷitaṃ vipariyāsānadhiṭṭhānañca. Indriyāni saddhammagocaro vipariyāsā kilesagocaro. Ayaṃ vuccati sīhavikkīḷitassa ca nayassa disālocanassa ca nayassa bhūmīti. Tenāha ‘‘yo neti vipallāsehi saṃkilese’’ti. Veyyākaraṇesu hi ye ‘‘kusalākusalā’’ti ca.
诸佛、辟支佛、诸声闻是狮子,已断贪嗔痴者,它们的游戏处是修习、作证、遍知。游戏处是根决意,游戏处是转变决意。诸根是正法行境,诸转变是烦恼行境。这被称为狮子游戏处之理与观察方之理与地。因此说「以颠倒引导诸染污」。于分别论中,那些「善与不善」。
Tattha ye dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti, ime dve puggalā; ye sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti, ime dve puggalā. Tesaṃ catunnaṃ puggalānaṃ ayaṃ saṃkileso, cattāro āhārā, cattāro vipallāsā, cattāri upādānāni, cattāro yogā, cattāro ganthā, cattāro āsavā, cattāro oghā, cattāro sallā, catasso viññāṇaṭṭhitiyo, cattāri agatigamanānīti. Tesaṃ catunnaṃ puggalānaṃ idaṃ vodānaṃ, catasso paṭipadā, cattāro satipaṭṭhānā, cattāri jhānāni, cattāro vihārā, cattāro sammappadhānā, cattāro acchariyā abbhutā dhammā, cattāri adhiṭṭhānāni, catasso samādhibhāvanā, cattāro sukhabhāgiyā dhammā, catasso appamāṇā iti.
于此,那些以苦道、迟通智、速通智而出离者,这是二种人;那些以乐道、迟通智、速通智而出离者,这是二种人。对于这四种人,这是染污:四食、四颠倒、四取、四轭、四结、四漏、四暴流、四箭、四识住、四非道。对于这四种人,这是清净:四道、须跋、四禅那、四住、四正勤、四稀有未曾有法、四决意、四定修习、四乐分法、四无量。
§88
Tattha ye dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti ime dve puggalā. Ye sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti, ime dve puggalā. Tattha yo sukhāya paṭipadāya khippābhiññāya niyyāti, ayaṃ ugghaṭitaññū. Yo sādhāraṇāya, ayaṃ vipañcitaññū. Yo dukkhāya paṭipadāya dandhābhiññāya niyyāti, ayaṃ neyyo.
于此,那些以苦道、迟通智、速通智而出离者,这是二种人。那些以乐道、迟通智、速通智而出离者,这是二种人。于此,以乐道、速通智而出离者,这是俱分智者。以共通道者,这是广演智者。以苦道、迟通智而出离者,这是所引导者。
Tattha bhagavā ugghaṭitaññussa puggalassa samathaṃ upadisati, neyyassa vipassanaṃ, samathavipassanaṃ vipañcitaññussa. Tattha bhagavā ugghaṭitaññussa puggalassa mudukaṃ dhammadesanaṃ upadisati, tikkhaṃ neyyassa, mudutikkhaṃ vipañcitaññussa, tattha bhagavā ugghaṭitaññussa puggalassa saṃkhittena dhammaṃ desayati, saṃkhittavitthārena vipañcitaññussa, vitthārena neyyassa. Tattha bhagavā ugghaṭitaññussa puggalassa nissaraṇaṃ upadisati, vipañcitaññussa ādīnavañca nissaraṇañca upadisati, neyyassa assādañca ādīnavañca nissaraṇañca upadisati. Tattha bhagavā ugghaṭitaññussa adhipaññāsikkhaṃ paññāpayati, adhicittaṃ vipañcitaññussa, adhisīlaṃ neyyassa.
于此,世尊对利根者教导止,对钝根者教导观,对广演知者教导止观。于此,世尊对利根者教导柔软的法说,对钝根者教导锐利的,对广演知者教导柔软与锐利的。于此,世尊对利根者以总说法,对广演知者以总说与详说,对钝根者以详说。于此,世尊对利根者教导出离,对广演知者教导过患与出离,对钝根者教导味、过患与出离。于此,世尊对利根者施设增上慧学,对广演知者施设增上心学,对钝根者施设增上戒学。
Tattha ye dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti, ime dve puggalā. Ye sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti. Ime dve puggalā. Iti kho cattāri hutvā tīṇi bhavanti ugghaṭitaññū vipañcitaññū neyyoti.
于此,以苦行道而迟通达者与速通达者出离,这是两种人。以乐行道而迟通达者与速通达者出离,这是两种人。如此,四种成为三种:利根者、广演知者、钝根者。
Tesaṃ tiṇṇaṃ puggalānaṃ ayaṃ saṃkileso, tīṇi akusalamūlāni lobho akusalamūlaṃ doso akusalamūlaṃ moho akusalamūlaṃ , tīṇi duccaritāni – kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ; tayo akusalavitakkā – kāmavitakko byāpādavitakko vihiṃsāvitakko; tisso akusalasaññā – kāmasaññā byāpādasaññā vihiṃsāsaññā; tisso viparītasaññā – niccasaññā sukhasaññā attasaññā; tisso vedanā – sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā; tisso dukkhatā – dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatā; tayo aggī – rāgaggi dosaggi mohaggi; tayo sallā – rāgasallo dosasallo mohasallo; tisso jaṭā – rāgajaṭā dosajaṭā mohajaṭā; tisso akusalūpaparikkhā – akusalaṃ kāyakammaṃ akusalaṃ vacīkammaṃ akusalaṃ manokammaṃ. Tisso vipattiyo – sīlavipatti diṭṭhivipatti ācāravipattīti. Tesaṃ tiṇṇaṃ puggalānaṃ idaṃ vodānaṃ. Tīṇi kusalamūlāni – alobho kusalamūlaṃ adoso kusalamūlaṃ amoho kusalamūlaṃ. Tīṇi sucaritāni – kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ. Tayo kusalavitakkā – nekkhammavitakko abyāpādavitakko avihiṃsāvitakko. Tayo samādhī – savitakko savicāro samādhi avitakko vicāramatto samādhi avitakko avicāro samādhi. Tisso kusalasaññā – nekkhammasaññā abyāpādasaññā avihiṃsāsaññā. Tisso aviparītasaññā – aniccasaññā dukkhasaññā anattasaññā. Tisso kusalūpaparikkhā – kusalaṃ kāyakammaṃ kusalaṃ vacīkammaṃ kusalaṃ manokammaṃ. Tīṇi soceyyāni – kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyaṃ; tisso sampattiyo – sīlasampatti samādhisampatti paññāsampatti. Tisso sikkhā – adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā; tayo khandhā – sīlakkhandho samādhikkhandho paññākkhandho. Tīṇi vimokkhamukhāni – suññataṃ animittaṃ appaṇihitanti.
对于这三种人,这是杂染:三不善根——贪是不善根、嗔是不善根、痴是不善根;三恶行——身恶行、语恶行、意恶行;三不善寻——欲寻、嗔恚寻、害寻;三不善想——欲想、嗔恚想、害想;三颠倒想——常想、乐想、我想;三受——乐受、苦受、不苦不乐受;三苦性——苦苦性、行苦性、坏苦性;三火——贪火、嗔火、痴火;三箭——贪箭、嗔箭、痴箭;三缠结——贪缠结、嗔缠结、痴缠结;三不善围绕——不善身业、不善语业、不善意业;三失坏——戒失坏、见失坏、行失坏。对于这三种人,这是清净:三善根——无贪是善根、无嗔是善根、无痴是善根;三善行——身善行、语善行、意善行;三善寻——出离寻、无嗔恚寻、无害寻;三定——有寻有伺定、无寻唯伺定、无寻无伺定;三善想——出离想、无嗔恚想、无害想;三不颠倒想——无常想、苦想、无我想;三善围绕——善身业、善语业、善意业;三清净——身清净、语清净、意清净;三成就——戒成就、定成就、慧成就;三学——增上戒学、增上心学、增上慧学;三蕴——戒蕴、定蕴、慧蕴;三解脱门——空、无相、无愿。
Iti kho cattāri hutvā tīṇi bhavanti, tīṇi hutvā dve bhavanti taṇhācarito ca diṭṭhicarito ca.
如此,四种成为三种,三种成为两种:渴爱行者与见行者。
Tesaṃ dvinnaṃ puggalānaṃ ayaṃ saṃkileso, taṇhā ca avijjā ca ahirikañca anottappañca assati ca asampajaññañca ayoniso manasikāro ca kosajjañca dovacassañca ahaṃkāro ca mamaṃkāro ca assaddhā ca pamādo ca asaddhammassavanañca asaṃvaro ca abhijjhā ca byāpādo ca nīvaraṇañca saṃyojanañca kodho ca upanāho ca makkho ca palāso ca issā ca maccherañca māyā ca sāṭheyyañca sassatadiṭṭhi ca ucchedadiṭṭhicāti.
对于这两种人,这是杂染:渴爱与无明、无惭与无愧、失念与不正知、非如理作意与懈怠、难教与我慢、我所慢与无信、放逸与不听闻正法、不防护与贪、嗔恚与盖、结、忿、恨、覆、恼、嫉、悭、诳、谄、常见与断见。
Tesaṃ dvinnaṃ puggalānaṃ idaṃ vodānaṃ, samatho ca vipassanā ca hirī ca ottappañca sati ca sampajaññañca yoniso manasikāro ca vīriyārambho ca sovacassañca dhamme ñāṇañca anvaye ñāṇañca khaye ñāṇañca anuppāde ñāṇañca saddhā ca appamādo ca saddhammassavanañca saṃvaro ca anabhijjhā ca abyāpādo ca rāgavirāgā ca cetovimutti avijjāvirāgā ca paññāvimutti abhisamayo ca appicchatā ca santuṭṭhi ca akkodho ca anupanāho ca amakkho ca apalāso ca issāpahānañca macchariyappahānañca vijjā ca vimutti ca saṅkhatārammaṇo ca vimokkho asaṅkhatārammaṇo ca vimokkho saupādisesā ca nibbānadhātu anupādisesā ca nibbānadhātūti.
对于这两种人,这是清净:止与观、惭与愧、念与正知、如理作意与精进策励、易教与法智、类智、尽智、无生智、信与不放逸、听闻正法与防护、无贪与无嗔恚、离贪之心解脱、离无明之慧解脱、现观与少欲、知足、无忿、无恨、无覆、无恼、舍弃嫉妒与舍弃悭吝、明与解脱、以有为为所缘的解脱与以无为为所缘的解脱、有余涅槃界与无余涅槃界。
Ayaṃ vuccati tipukkhalassa ca nayassa aṅkusassa ca nayassa bhūmīti. Tenāha ‘‘yo akusale samūlehi netī’’ti ‘‘oloketvā disalocanenā’’ti ca.
这被称为三人之理、钩之理与地。因此说「以根连同不善而引导」以及「以方向之眼观察」。
Niyuttaṃ nayasamuṭṭhānaṃ. · 所定道生起