2. Sāsanapaṭṭhānadutiyabhūmi2. 教法建立第二地
2. Sāsanapaṭṭhānadutiyabhūmi2. 教法建立第二地
§13
Tattha katamaṃ sāsanappaṭṭhānaṃ? Saṃkilesabhāgiyaṃ suttaṃ, vāsanā bhāgiyaṃ suttaṃ, nibbedhabhāgiyaṃ suttaṃ, asekkhabhāgiyaṃ suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca, saṃkilesabhāgiyañca nibbedhabhāgiyañca, saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca, vāsanābhāgiyañca nibbedhabhāgiyañca. Āṇatti, phalaṃ, upāyo, āṇatti ca phalañca, phalañca upāyo ca, āṇatti ca phalañca upāyo ca. Assādo, ādīnavo, nissaraṇaṃ, assādo ca ādīnavo ca, assādo ca nissaraṇañca, ādīnavo ca nissaraṇañca, assādo ca ādīnavo ca nissaraṇañca. Lokikaṃ, lokuttaraṃ, lokikañca lokuttarañca. Kammaṃ, vipāko, kammañca vipāko ca. Niddiṭṭhaṃ, aniddiṭṭhaṃ, niddiṭṭhañca aniddiṭṭhañca. Ñāṇaṃ, ñeyyaṃ, ñāṇañca ñeyyañca. Dassanaṃ, bhāvanā, dassanañca bhāvanā ca. Vipākakammaṃ, na vipākakammaṃ, nevavipākanavipākakammaṃ . Sakavacanaṃ, paravacanaṃ, sakavacanañca paravacanañca. Sattādhiṭṭhānaṃ, dhammādhiṭṭhānaṃ, sattādhiṭṭhānañca dhammādhiṭṭhānañca. Thavo, sakavacanādhiṭṭhānaṃ, paravacanādhiṭṭhānaṃ, sakavacanādhiṭṭhānañca paravacanādhiṭṭhānañca. Kiriyaṃ, phalaṃ, kiriyañca phalañca. Anuññātaṃ, paṭikkhittaṃ, anuññātañca paṭikkhittañca. Imāni cha paṭikkhittāni.
于此,什么是教法的建立?属于杂染分的经,属于习气分的经,属于通达分的经,属于无学分的经,属于杂染分与习气分的,属于杂染分与通达分的,属于杂染分与通达分与无学分的,属于习气分与通达分的。教诫、果、方便,教诫与果,果与方便,教诫与果与方便。味、患、出离,味与患,味与出离,患与出离,味与患与出离。世间的、出世间的,世间的与出世间的。业、果报,业与果报。已说示的、未说示的,已说示的与未说示的。智、所知,智与所知。见、修习,见与修习。有果报业、无果报业、非果报非无果报业。自说、他说,自说与他说。有情所依、法所依,有情所依与法所依。赞叹、自说所依、他说所依,自说所依与他说所依。作用、果,作用与果。允许的、禁止的,允许的与禁止的。这些是六种禁止的。
§14
Tattha katamaṃ saṃkilesabhāgiyaṃ suttaṃ?
于此,什么是属于杂染分的经?
Kāmandhā jālasañchannā, taṇhāchadanachāditā;
为欲所盲,为网所覆,为渴爱之盖所遮蔽;
Pamattabandhunā baddhā, macchāva kumināmukhe;
为放逸之亲所缚,如鱼在渔夫之口中;
Jarāmaraṇamanventi, vaccho khīrapakova mātaraṃ.
他们走向老死,如饮乳之犊随母。
Pañcime, bhikkhave, nīvaraṇā. · 诸比库,此五盖
Tattha katamaṃ vāsanābhāgiyaṃ suttaṃ?
于此,什么是属于习气分的经?
Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
诸法以意为前导,以意为最胜,由意所成;
Manasā ce pasannena, bhāsati vā karoti vā;
若以净信之意,或说或作;
Tato naṃ sukhamanveti, chāyāva anapāyinī.
然后,乐随逐他,如影不离。
Saṃyuttake suttaṃ. · 《相应部》经
Mahānāmassa sakkassa idaṃ bhagavā sakyānaṃ kapilavatthumhi nagare nayavitthārena saddhāsīlaparibhāvitaṃ suttaṃ bhāvaññena paribhāvitaṃ taṃ nāma pacchime kāle.
世尊在咖毕拉瓦图城为萨咖族的大名,以信与戒的详细方式所说的这部经,在后期以修习的意义而得到修习,那就是其名。
Tattha katamaṃ nibbedhabhāgiyaṃ suttaṃ?
其中,什么是通达分经?
Uddhaṃ adho sabbadhi vippamutto, ayaṃ ahasmīti anānupassī;
于上、下、一切处解脱,不随观「这是我」;
Evaṃ vimutto udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāya.
如此解脱者渡越了暴流,以前未曾渡越的,为了不再有。
Sīlāni nu kho bhavanti kimatthiyāni ānando pucchati satthāraṃ.
阿难问导师:「诸戒有什么目的?」
Tattha katamaṃ asekkhabhāgiyaṃ suttaṃ?
其中,什么是无学分经?
‘‘Yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampati;
「其心如石山般,坚固不动摇;」
Virattaṃ rajanīyesu, kopaneyye na kuppati;
于可染者已离染,于可恼者不恼怒;
Yassevaṃ bhāvitaṃ cittaṃ, kuto taṃ dukkhamessatī’’ti.
凡如是修习心者,苦从何处来于彼?」
Sāriputto nāma bhagavā theraññataro so maṃ āsajja appaṭinissajja cārikaṃ pakkamati, sāriputtassa byākaraṇaṃ kātabbaṃ. Yassa nūna bhagavā kāyagatā sati abhāvitā assa abahulīkatā vitthārena kātabbaṃ.
世尊名为沙利子,某位长老,他紧随我不离而行游方,应对沙利子作分别论。凡世尊身至念未修习、未多修习者,应详细地作。
§15
Tattha katamaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca?
于此,什么是杂染部分与习气部分?
Channamativassati , vivaṭaṃ nātivassati;
覆盖者被雨淋,敞开者不被雨淋;
Tasmā channaṃ vivaretha, evaṃ taṃ nātivassati.
因此应敞开覆盖者,如是彼不被雨淋。
Channamativassatīti saṃkileso. Vivaṭaṃ nātivassatīti vāsanā. Tamo tamaparāyanoti vitthārena. Tattha yo ca tamo yo ca tamaparāyano, ayaṃ saṃkileso. Yo ca joti yo ca jotiparāyano, ayaṃ vāsanā.
「覆盖者被雨淋」是杂染。「敞开者不被雨淋」是习气。「黑暗与黑暗为归趣」应详细说。于此,凡黑暗与黑暗为归趣者,此是杂染。凡光明与光明为归趣者,此是习气。
Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ?
于此,什么是杂染部分与通达部分的经?
Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca ;
诸智者不说那是坚固的束缚,即铁制的、木制的或由草编成的;
Sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā.
对宝珠与耳环的深深染着,对儿子与妻子的期望。
Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadā puttesu dāresu ca yā apekkhā, ayaṃ saṃkileso. Etampi chetvā paribbajanti dhīrā anapekkhino sabbakāme pahāyāti, ayaṃ nibbedho. Yaṃ cetayitaṃ pakappitaṃ yā ca nāmarūpassa avakkanti hoti. Imehi catūhi padehi saṃkileso. Pacchimakehi catūhi nibbedho.
诸智者不说那是坚固的束缚,即对儿子与妻子的期望,这是杂染。诸智者切断这个之后而出家,无所期望,舍断一切欲,这是厌离。凡被思惟的、被构想的,以及名色的投生。以这四句为杂染。以后四句为厌离。
Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ?
在那里,什么是杂染分、厌离分与无学分的经?
Ayaṃ loko santāpajāto, phassapareto rogaṃ vadati attato;
此世间生起热恼,被触所困扰,从自我而说病;
Yena yena hi maññanti, tato taṃ hoti aññathā.
凡以任何方式想的,那个从那里变成其他。
Aññathābhāvī bhavasatto loko, bhavapareto bhavamevābhinandati;
世间变成其他,执着于有,被有所困扰,只欢喜有;
Yadabhinandati taṃ bhayaṃ, yassa bhāyati taṃ dukkhaṃ;
凡所欢喜的,那是怖畏,凡所怖畏的,那是苦;
Bhavavippahānāya kho panidaṃ brahmacariyaṃ vussati.
然而,此梵行是为了舍断有而行。
Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu, sabbete ‘‘avippamuttā bhavasmā’’ti vadāmi. Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṃsu, sabbete ‘‘anissaṭā bhavasmā’’ti vadāmi. Upadhiṃ hi paṭicca dukkhamidaṃ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo, lokamimaṃ passa, puthū avijjāya paretā bhūtā bhūtaratā bhavā aparimuttā. Ye hi keci bhavā sabbadhi sabbatthatāya sabbete bhavā aniccā dukkhā vipariṇāmadhammāti.
凡任何沙门或婆罗门说以有而从有解脱,我说他们一切「未从有解脱」。凡任何沙门或婆罗门说以非有而从有出离,我说他们一切「未从有出离」。因为缘于依而此苦生起,以一切取的灭尽,则无苦的生起。看此世间,被无明所缚的众生,喜乐于存在,未从有解脱。凡任何有,一切处、一切方,一切这些有都是无常、苦、变易法。
‘‘Evametaṃ yathābhūtaṃ, sammappaññāya passato;
「如此如实地,以正慧见者;
Bhavataṇhā pahīyati, vibhavaṃ nābhinandati;
有渴爱被舍断,不欢喜非有;
Sabbaso taṇhānaṃ khayā, asesavirāganirodho nibbānaṃ.
以一切渴爱的灭尽,无余离贪、灭,是涅槃。
‘‘Tassa nibbutassa bhikkhuno, anupādā punabbhavo na hoti;
「对那已般涅槃的比库,无取而无再有;
Abhibhūto māro vijitasaṅgāmo, upeccagā sabbabhavāni tādī’’ti.
魔已被降伏,战斗已胜利,那寂静者已超越一切有」。
Ayaṃ loko santāpajāto yāva dukkhanti yaṃ taṇhā saṃkileso.
此世间被热恼所生,乃至苦,那渴爱是杂染。
Yaṃ punaggahaṇaṃ ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vimokkhamāhaṃsu, sabbete ‘‘avimuttā bhavasmā’’ti vadāmi. Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṃsu ‘‘anissaṭā bhavasmā’’ti vadāmi. Ayaṃ diṭṭhisaṃkileso, taṃ diṭṭhisaṃkileso ca taṇhāsaṃkileso ca, ubhayametaṃ saṃkileso. Yaṃ punaggahaṇaṃ bhavavippahānāya brahmacariyaṃ vussati, yāva sabbaso upādānakkhayā sambhavā, idaṃ nibbedhabhāgiyaṃ. Tassa nibbutassa bhikkhuno yāva upaccagā sabbabhavāni tādīti idaṃ asekkhabhāgiyaṃ. Cattāro puggalā anusotagāmī saṃkileso ṭhitatto ca paṭisotagāmī ca nibbedho. Thale tiṭṭhatīti asekkhabhūmi.
再者,凡任何沙门或婆罗门说以有而从有解脱,我说他们一切「未从有解脱」。凡任何沙门或婆罗门说以无有而从有出离,我说「未从有出离」。此见杂染,彼见杂染与渴爱杂染,此二者皆是杂染。再者,为了断有而行梵行,直至一切取的灭尽、有的生起,此是通达分。彼已涅槃的比库,直至超越一切有,如此,此是无学分。四种人:随流者是杂染,住立者与逆流者是通达。住于陆地者是无学地。
§16
Tattha katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ?
于此,何者是习气分与通达分之经?
‘‘Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati;
「施者福增长,自制者怨不积;
Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto’’ti.
善者舍恶,以贪嗔痴尽而涅槃。」
‘‘Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatī’’ti vāsanā. ‘‘Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto’’ti nibbedho.
「施者福增长,自制者怨不积」是习气。「善者舍恶,以贪嗔痴尽而涅槃」是通达。
Sotānugatesu dhammesu vacasā paricitesu manasānupekkhitesu diṭṭhiyā suppaṭividdhesu pañcānisaṃsā pāṭikaṅkhā. Idhekaccassa bahussutā dhammā honti dhātā apamuṭṭhā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, so yuñjanto ghaṭento vāyamanto diṭṭheva dhamme visesaṃ pappoti. No ce diṭṭheva dhamme visesaṃ pappoti, gilāno pappoti. No ce gilāno pappoti, maraṇakālasamaye pappoti. No ce maraṇakālasamaye pappoti, devabhūto pāpuṇāti. No ce devabhūto pāpuṇāti, tena dhammarāgena tāya dhammanandiyā paccekabodhiṃ pāpuṇāti.
于随顺流的诸法中,以语言熟习,以意随观,以见善通达,可期待五种利益。于此,某人多闻诸法,受持、不忘失、以语言熟习、以意随观、以见善通达,他努力、奋斗、精勤,于现法得殊胜。若不于现法得殊胜,则于病时得。若不于病时得,则于死时得。若不于死时得,则成为天人而达到。若不成为天人而达到,则以彼法贪、以彼法喜而达到辟支菩提。
Tatthāyaṃ diṭṭheva dhamme pāpuṇāti, ayaṃ nibbedho. Yaṃ samparāye paccekabodhiṃ pāpuṇāti, ayaṃ vāsanā. Imāni soḷasa suttāni sabbasāsanaṃ atiggaṇhanto tiṭṭhanti. Imehi soḷasahi suttehi navavidho suttanto vibhatto bhavati. So ca paññavato no duppaññassa, yuttassa no ayuttassa, akammassa vihārissa pakatiyā loke saṃkileso carati. So saṃkileso tividho – taṇhāsaṃkileso diṭṭhisaṃkileso duccaritasaṃkileso. Tato saṃkilesato uṭṭhahanto saṃkileso dhammesu patiṭṭhahati, lokiyesu patiṭṭhahatīti. Tatthākusalo diṭṭhato sace taṃ sīlañca diṭṭhiñca parāmasati, tassa so taṇhāsaṃkileso hoti. Sace panassa evaṃ hoti ‘‘imināhaṃ sīlena vā vatena vā brahmacariyena vā devo vā bhavissaṃ devaññataro vā’’ti yassa hoti micchādiṭṭhi, etassa micchādiṭṭhisaṃkileso bhavati. Sace pana sīle patiṭṭhito aparāmaṭṭhassa hi sīlavataṃ hoti, tassa taṃ sīlavato yoniso gahitaṃ avippaṭisāraṃ janeti yāva vimuttiñāṇadassanaṃ, tañca tassa diṭṭheva dhamme kālaṅkatassa vā tamhiyeva vā pana aparāpariyāyena vā, aññesu khandhesu evaṃ sutaṃ ‘‘sucaritaṃ vāsanāya saṃvattatī’’ti vāsanābhāgiyaṃ suttaṃ vuccati. Tattha sīlesu ṭhitassa vinīvaraṇaṃ cittaṃ, taṃ tato sakkāyadiṭṭhippahānāya bhagavā dhammaṃ deseti. So accantaniṭṭhaṃ nibbānaṃ pāpuṇāti; yadi vā sāsanantare, accantaṃ nibbānaṃ pāpuṇāti, yadi vā ekāsane cha abhiññe. Tattha dve puggalā ariyadhamme pāpuṇanti saddhānusārī ca dhammānusārī ca. Tattha dhammānusārī ugghaṭitaññū, saddhānusārī neyyo. Tattha ugghaṭitaññū duvidho – koci tikkhindriyo koci mudindriyo. Tattha neyyopi duvidho – koci tikkhindriyo koci mudindriyo. Tattha yo ca ugghaṭitaññū mudindriyo, yo ca neyyo tikkhindriyo, ime puggalā asamindriyā honti. Tattha ime puggalā samindriyā parihāyanti ca ugghaṭitaññuto, vipañcitaññū neyyato, ime majjhimā bhūmigatā vipañcitaññū hoti. Ime tayo puggalā.
于此,此于现法达到,此是通达。凡于来世达到辟支菩提,此是习气。这十六经超越一切教法而住立。以这十六经,九种经典被分别论。彼是有慧者的,非无慧者的;相应者的,非不相应者的;无业者、住者,本性上杂染在世间行。彼杂染有三种——渴爱杂染、见杂染、恶行杂染。从彼杂染生起,杂染住立于诸法中,住立于世间法中。于此,不善者从见,若他执取彼戒与见,彼有渴爱杂染。若他如此想「我以此戒或誓或梵行,将成为天或某天」,凡有邪见者,此有邪见杂染。若住立于戒而不执取戒禁,彼有戒禁,彼如理取戒禁,生起无悔,直至解脱智见,彼于现法或死时或于彼或于其他方式,于其他诸蕴,如是所闻「善行导向习气」,此称为习气分经。于此,住立于诸戒者,心离盖,世尊为断身见而说法。彼达到究竟涅槃;或于教法期间,达到究竟涅槃,或于一座得六神通。于此,二种人达到圣法:随信行者与随法行者。于此,随法行者是速通达智者,随信行者是所引导者。于此,速通达智者有二种——某者利根,某者钝根。于此,所引导者亦有二种——某者利根,某者钝根。于此,凡速通达智者钝根者,与所引导者利根者,这些人诸根不等。于此,这些人诸根相等者,从速通达智退失,从所引导者广通达智,这些中等地位者是广通达智者。这三种人。
§17
Tattha catutthā pana pañcamā ugghaṭitaññū vipañcitaññū neyyo ca, tattha ugghaṭitaññū puggalo indriyāni paṭilabhitvā dassanabhūmiyaṃ ṭhito sotāpattiphalañca pāpuṇāti, ekabījī hoti paṭhamo sotāpanno. Tattha vipañcitaññū puggalo indriyāni paṭilabhitvā dassanabhūmiyaṃ ṭhito sotāpattiphalañca pāpuṇāti, kolaṃkolo ca hoti dutiyo sotāpanno . Tattha neyyo puggalo indriyāni paṭilabhitvā dassanabhūmiyaṃ ṭhito sotāpattiphalañca pāpuṇāti, sattakkhattuparamo ca hoti , ayaṃ tatiyo sotāpanno. Ime tayo puggalā indriyavemattatāya sotāpattiphale ṭhitā.
于此,第四、第五是速通达智者、广通达智者与所引导者,于此,速通达智者人获得诸根,住立于见地,达到入流果,是一种子者,第一入流者。于此,广通达智者人获得诸根,住立于见地,达到入流果,是家家者,第二入流者。于此,所引导者人获得诸根,住立于见地,达到入流果,是七有至多者,此是第三入流者。这三种人以诸根差异而住立于入流果。
Ugghaṭitaññū ekabījī hoti, vipañcitaññū kolaṃkolo hoti, neyyo sattakkhattuparamo hoti. Idaṃ nibbedhabhāgiyaṃ suttaṃ. Sace pana taduttari vāyamati, accantaniṭṭhaṃ nibbānaṃ pāpuṇāti. Tattha ugghaṭitaññū puggalo yo tikkhindriyo, te dve puggalā honti – anāgāmiphalaṃ pāpuṇitvā antarāparinibbāyī ca upahaccaparinibbāyī ca. Tattha vipañcitaññū puggalo yo tikkhindriyo, te dve puggalā honti – anāgāmiphalaṃ pāpuṇanti asaṅkhāraparinibbāyī ca sasaṅkhāraparinibbāyī ca. Tattha neyyo anāgāmiphalaṃ pāpuṇanto uddhaṃsoto akaniṭṭhagāmī hoti, ugghaṭitaññū ca vipañcitaññū ca, indriyanānattena ugghaṭitaññū puggalo tikkhindriyo antarāparinibbāyī hoti, ugghaṭitaññū mudindriyo uddhaṃsoto akaniṭṭhagāmī hoti. Ugghaṭitaññū ca vipañcitaññū ca indriyanānattena ugghaṭitaññū puggalo tikkhindriyo sasaṅkhāraparinibbāyī hoti, tikkhindriyo antarāparinibbāyī hoti, ugghaṭitaññū mudindriyo upahaccaparinibbāyī hoti. Vipañcitaññū tikkhindriyo asaṅkhāraparinibbāyī hoti, vipañcitaññū mudindriyo sasaṅkhāraparinibbāyī hoti, neyyo upahaccaparinibbāyī hoti, vipañcitaññū tikkhindriyo asaṅkhāraparinibbāyī hoti. Vipañcitaññū mudindriyo sasaṅkhāraparinibbāyī hoti, neyyo uddhaṃsoto akaniṭṭhagāmī hoti. Iti pañca anāgāmino, chaṭṭho sakadāgāmī, tayo ca sotāpannāti ime nava sekkhā.
利根者是一种子者,广慧者是家族者,所引导者是最多七次者。这是通达部分的经。但若他更进一步精进,则证得究竟涅槃。其中,利根的利根者补特伽罗,有两种补特伽罗——证得不来果后,中般涅槃者与生般涅槃者。其中,利根的广慧者补特伽罗,有两种补特伽罗——证得不来果,无行般涅槃者与有行般涅槃者。其中,所引导者证得不来果,上流至阿咖尼吒者。利根者与广慧者,以诸根差别,利根的利根者补特伽罗是中般涅槃者,钝根的利根者是上流至阿咖尼吒者。利根者与广慧者,以诸根差别,利根的利根者补特伽罗是有行般涅槃者,利根者是中般涅槃者,钝根的利根者是生般涅槃者。利根的广慧者是无行般涅槃者,钝根的广慧者是有行般涅槃者,所引导者是生般涅槃者,利根的广慧者是无行般涅槃者。钝根的广慧者是有行般涅槃者,所引导者是上流至阿咖尼吒者。如此,五种不来者,第六是一来者,三种入流者,这些是九种有学者。
Tattha ugghaṭitaññū puggalo tikkhindriyo arahattaṃ pāpuṇanto dve puggalā honti ubhatobhāgavimutto paññāvimutto ca. Tattha ugghaṭitaññū puggalo mudindriyo arahattaṃ pāpuṇanto dve puggalā honti, ṭhitakappī ca paṭivedhanabhāvo puggalo ca tikkhindriyo so arahattaṃ pāpuṇanto dve puggalā honti cetanābhabbo ca rakkhaṇābhabbo ca. Tattha vipañcitaññū mudindriyo arahattaṃ pāpuṇanto dve puggalā honti, sace ceteti na parinibbāyī, no ce ceteti parinibbāyīti. Sace anurakkhati na parinibbāyī, no ce anurakkhati parinibbāyīti. Tattha neyyo puggalo bhāvanānuyogamanuyutto parihānadhammo hoti kammaniyato vā samasīsi vā, ime nava arahanto idaṃ catubbidhaṃ suttaṃ saṃkilesabhāgiyaṃ asekkhabhāgiyaṃ. Imesu puggalesu tathāgatassa dasavidhaṃ balaṃ pavattati.
其中,利根的利根者补特伽罗证得阿拉汉,有两种补特伽罗——俱分解脱者与慧解脱者。其中,钝根的利根者补特伽罗证得阿拉汉,有两种补特伽罗——住劫者与通达有者。利根的补特伽罗证得阿拉汉,有两种补特伽罗——意堪能者与护堪能者。其中,钝根的广慧者补特伽罗证得阿拉汉,有两种补特伽罗——若意欲则不般涅槃,若不意欲则般涅槃。若守护则不般涅槃,若不守护则般涅槃。其中,所引导者补特伽罗从事修习,是退法者,或业决定者,或等首者,这九种阿拉汉,这是四种经,杂染部分,无学部分。于这些补特伽罗中,如来的十种力运作。
§18
Katamaṃ dasavidhaṃ? Idha buddhānaṃ bhagavantānaṃ appavattite dhammacakke mahesakkhā devaputtā yācanāya abhiyātā honti ‘‘desetu sugato dhamma’’nti. So anuttarena buddhacakkhunā volokento addasāsi sattānaṃ tayo rāsīnaṃ sammattaniyato micchattaniyato aniyato. Tattha sammattaniyato rāsi micchāsatiṃ āpajjeyyāti netaṃ ṭhānaṃ vijjati, asatthuko parinibbāyeyyāti netaṃ ṭhānaṃ vijjati, samāpattiṃ āpajjeyyāti ṭhānametaṃ vijjati. Tattha micchattaniyato rāsi ariyasamāpattiṃ paṭipajjissatīti netaṃ ṭhānaṃ vijjati, anariyamicchāpaṭipattiṃ paṭipajjissatīti ṭhānametaṃ vijjati. Tattha aniyato rāsi sammāpaṭipajjamānaṃ sammattaniyatarāsiṃ gamissatīti ṭhānametaṃ vijjati, micchāpaṭipajjamāno sammattaniyatarāsiṃ gamissatīti netaṃ ṭhānaṃ vijjati. Sammāpaṭipajjamānaṃ sammattaniyatarāsiṃ gamissatīti ṭhānametaṃ vijjati, micchāpaṭipajjamānaṃ micchattaniyatarāsiṃ gamissatīti ṭhānametaṃ vijjati. Ime tayo anuttarena buddhacakkhunā volokentassa sammāsambuddhassa me sato ime dhammā anabhisambuddhāti ettavatā maṃ koci sahadhammena paṭicodissatīti netaṃ ṭhānaṃ vijjati, vītarāgassa te paṭijānato akhīṇāsavatāya sahadhammena koci paṭicodissatīti netaṃ ṭhānaṃ vijjati. Yato pana imassa aniyatassa rāsissa dhammadesanā, sā na dissati takkarassa sammādukkhakkhayāyāti netaṃ ṭhānaṃ vijjati, tathā ovadito yaṃ pana me aniyatarāsi sāvako pubbenāparaṃ visesaṃ na sacchikarissatīti netaṃ ṭhānaṃ vijjati.
什么是十种?于此,诸佛世尊未转法轮时,大威力的天子们前来请求「请善逝说法」。他以无上的佛眼观察,见到众生的三聚——正性决定、邪性决定、不定。其中,正性决定聚会陷入邪念,这是须跋的;无导师而般涅槃,这是须跋的;会证得等至,这是可能的。其中,邪性决定聚会行圣等至,这是须跋的;会行非圣邪行,这是可能的。其中,不定聚正行者会去正性决定聚,这是可能的;邪行者会去正性决定聚,这是须跋的。正行者会去正性决定聚,这是可能的;邪行者会去邪性决定聚,这是可能的。这三种,以无上的佛眼观察的正等正觉者「我正念时,这些法未正觉」,以此程度,任何人会如法地责难我,这是须跋的。离贪者自称,以未尽诸漏,任何人会如法地责难,这是须跋的。但当对这不定聚说法时,那不见推论者的正尽苦,这是须跋的。如此教诫,我的不定聚弟子前后不证得殊胜,这是须跋的。
§19
Yaṃ kho muni nānappakārassa nānāniruttiyo devanāgayakkhānaṃ dameti dhamme vavatthānena vatvā kāraṇato aññaṃ pāraṃ gamissatīti netaṃ ṭhānaṃ vijjati. Dhammapaṭisambhidā. Yato panimā niruttito satta satta niruttiyo nābhisambhuneyyāti netaṃ ṭhānaṃ vijjati. Niruttipaṭisambhidā. Nirutti kho pana abhisamaggaratānaṃ sāvakānaṃ tamatthamaviññāpayeti netaṃ ṭhānaṃ vijjati. Atthapaṭisambhidā . Mahesakkhā devaputtā upasaṅkamitvā pañhe pucchiṃsu . Kāyikena vā mānasikena vā paripīḷitassa hatthakuṇīti vā pāde vā khañje dandhassa so attho na paribhājiyatīti netaṃ ṭhānaṃ vijjati. Paṭibhānapaṭisambhidā. Yamhi taṃ tesaṃ hoti tamhi asantaṃ bhavatīti netaṃ ṭhānaṃ vijjati. Yaṃ hi nāsaṃ tesaṃ na bhavati, tamhi nāsaṃ tesaṃ bhavissatīti netaṃ ṭhānaṃ vijjati. Evaṃ samudayassa nirodhāya dasa akusalakammapathā. Māro vā indo vā brahmā vā tathāgato vā cakkavattī vā so vata nāma mātugāmo bhavissatīti netaṃ ṭhānaṃ vijjati, puriso assa rājā cakkavattī sakko devānamindo bhavissatīti ṭhānametaṃ vijjati. Itissa evarūpaṃ balaṃ evarūpaṃ ñāṇaṃ, idaṃ vuccati ṭhānāṭṭhānañāṇaṃ paṭhamaṃ tathāgatabalaṃ taṃ niddisitabbaṃ. Tīhi rāsīhi catūhi vesārajjehi catūhi paṭisambhidāhi paṭiccasamuppādassa pavattiyaṃ nivattiyaṃ bhāgiyañca. Kusalaṃ kusalavipākesu ca upapajjati yañca itthipurisānaṃ. Idaṃ paṭhamaṃ balaṃ tathāgato evaṃ jānāti.
牟尼以种种方式,以种种语言,调伏天、龙、亚卡,以法确立而说,以理由,会去另一彼岸,这是须跋的。法无碍解。但从这些语言,七种语言不能正觉,这是须跋的。词无碍解。但对已正行的诸弟子,不能使知那义,这是须跋的。义无碍解。大威力的天子们前来问问题。身或心受逼迫者,手萎缩者,或足跛者,迟钝者,那义不能分别论,这是须跋的。辩无碍解。于彼,对他们有的,于彼,无有,这是须跋的。于彼,对他们无有的,于彼,对他们会有,这是须跋的。如此,集的灭,十不善业道。魔或萨咖或梵天或如来或转轮王,那女人会成为,这是须跋的;男子会是王、转轮王、萨咖天帝,这是可能的。如此,这样的力,这样的智,这称为处非处智,第一如来力,那应当宣说。以三聚、四无畏、四无碍解、缘起的转起、还灭,部分。善于诸善异熟中生起,以及女人男子的。这是第一力,如来如此了知。
Yesaṃ pana sammattaniyato rāsi, nāyaṃ sabbatthagāminī paṭipadā, nibbānagāminīyevāyaṃ paṭipadā. Tattha siyā micchattaniyato rāsi, esāpi na sabbatthagāminī paṭipadā. Sakkāyasamudayagāminīyevāyaṃ paṭipadā hotu, ayaṃ tattha tattha paṭipattiyā ṭhito gacchati nibbānaṃ, gacchati apāyaṃ, gacchati devamanussassa. Yaṃ yaṃ vā paṭipadaṃ paṭipajjeyya sabbattha gaccheyya, ayaṃ sabbatthagāminī paṭipadā. Yaṃ ettha ñāṇaṃ yathābhūtaṃ, idaṃ vuccati sabbatthagāminī paṭipadāñāṇaṃ dutiyaṃ tathāgatabalaṃ.
但对正性决定聚,这不是一切处行道,这道只是去涅槃。其中,可能是邪性决定聚,这也不是一切处行道。这道只是去身集。这于彼彼行道中住者,去涅槃,去恶趣,去天人。无论行何道,会去一切处,这是一切处行道。于此的如实智,这称为一切处行道智,第二如来力。
Sā kho panāyaṃ sabbatthagāminī paṭipadā nānādhimuttā keci kāmesu keci dukkarakāriyaṃ keci attakilamathānuyogamanuyuttā keci saṃsārena suddhiṃ paccenti keci anajjābhāvanāti. Tena tena caritena vinibandhānaṃ sattānaṃ yaṃ ñāṇaṃ yathābhūtaṃ nānāgataṃ lokassa anekādhimuttagataṃ yathābhūtaṃ pajānāti. Idaṃ tatiyaṃ tathāgatabalaṃ.
但这一切处行道,种种意乐,有些于诸欲,有些于难行,有些从事自苦行,有些以轮回期待清净,有些以非正修习。以彼彼行,系缚的众生,如实智,如实了知世间的种种行、种种意乐行。这是第三如来力。
Tattha sattānaṃ adhimuttā bhavanti āsevanti bhāventi bahulīkaronti. Tesaṃ kammupasayānaṃ tadādhimuttānaṃ. Sā ceva dhātu saṃvahati. Katarā panesā dhātu nekkhammadhātu baladhātu kāci sampatti kāci micchattañca dhātu adhimuttā bhavanti. Aññatarā uttari na samanupassanti. Te tadevaṭṭhānaṃ mayā jarāmaraṇassa abhinivissa voharanti ‘‘idameva saccaṃ moghamañña’’nti. Yathā bhagavā sakkassa devānamindassa bhāsitaṃ. Yaṃ tattha yathābhūtaṃ ñāṇaṃ. Idaṃ vuccati catutthaṃ tathāgatabalaṃ.
其中,众生的意乐,他们亲近、修习、多作。对他们业随眠的,那意乐的。那界运行。但什么是那界?出离界、力界、某些成就、某些邪性界,意乐。不见其他更上,他们执着那处所,说「唯此是真实,其余是虚妄」。如世尊对萨咖天帝所说。于彼的如实智。这称为第四如来力。
Tattha yaṃyeva dhātu seṭṭhanti taṃ taṃ kāyena ca vācāya ca ārambhanti cetasiko. Ārambho cetanā kammaṃ kāyikā vācasikā ārambho cetasikattā kammantaraṃ tathāgato evaṃ pajānāti ‘‘iminā sattena evaṃ dhātukena evarūpaṃ kammaṃ kataṃ, taṃ atītamaddhānaṃ iminā hetunā tassa evarūpo vipāko vipaccati etarahi vipaccissati vā anāgatamaddhāna’’nti. Evaṃ paccuppannamaddhānaṃ pajānāti ‘‘ayaṃ puggalo evaṃdhātuko idaṃ kammaṃ karoti’’. Taṇhāya ca diṭṭhiyā ca iminā hetunā na tassa vipāko diṭṭheyeva dhamme nibbattissati, upapajje vā’’ti aparamhi vā pariyāye evaṃ pajānāti ‘‘ayaṃ puggalo evarūpaṃ kammaṃ karissati anāgatamaddhānaṃ, iminā hetunā tassa evarūpo vipāko nibbattissati, iminā hetunā yāni cattāri kammaṭṭhānāni idaṃ kammaṭṭhānaṃ paccuppannasukhaṃ āyatiṃ ca sukhavipākaṃ’’ …pe… iti ayaṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ hetuso ṭhānaso vipākavemattataṃ pajānāti uccāvacā hīnapaṇītatā, idaṃ vuccati kammavipākañāṇaṃ pañcamaṃ tathāgatabalaṃ.
其中,无论何界为最胜,他们以身与语发起。心的发起,思是业,身的、语的发起,以心性,业中间,如来如此了知「此众生以如此界,作如此业,那过去时,以此因,对他如此果报成熟,现在成熟或未来时会成熟」。如此了知现在时「此补特伽罗如此界,作此业」。以渴爱与见,以此因,对他果报不会于现法生起,或于再生,或于其他轮回。如此了知「此补特伽罗会作如此业,未来时,以此因,对他如此果报会生起,以此因,四种业处,此业处现在乐,未来乐果报」……如此,这了知过去、未来、现在诸业受持,从因、从处,果报差别,高下、劣胜。这称为业果报智,第五如来力。
Tathā sattā yaṃ vā kammasamādānaṃ samādiyantā tattha evaṃ pajānāti imassa puggalassa kammādhimuttassa rāgacaritassa nekkhammadhātūnaṃ pāripūriṃ gacchanti, tassa rāgānugate suññamānassa paṭhamaṃ jhānaṃ saṃkilissati, sace puna uttari vāyāmato jhānavodānagate mānase visesabhāgiyaṃ paṭipadaṃ anuyuñjiyati. Tassa hi jhānabhāgiyaṃyeva paṭhamajjhāne ṭhitassa dutiyaṃ jhānaṃ vodānaṃ gacchati, tatiyañca jhānaṃ samāpajjitukāmassa somanassindriyaṃ cittaṃ pariyādāya tiṭṭhati, tassa sā pīti avisesabhāgiyaṃ tatiyaṃ jhānaṃ ādissa tiṭṭhati. Sace tassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tathāgatassa catutthajjhānaṃ vodānaṃ gacchatiyeva, catutthassa jhānassa hānabhāgiyā dhammā, te ca dhammā yattha pajāyanti yehi catutthajjhānaṃ vodānaṃ dissati. Evaṃ ajjhāsayasamāpattiyā yā catasso samāpattiyo tīṇi vimokkhamukhāni aṭṭha vimokkhajhānānīti cattāri jhānāni vimokkhāti. Aṭṭha ca vimokkhā tīṇi ca vimokkhamukhāni. Samādhīti cattāro samādhī – chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhīti. Samāpattiyo catasso ajjhāsayasamāpattiyo iti imesaṃ jhānānaṃ vimokkhasamāpattīti evarūpo saṃkileso rāgacaritassa puggalassa. Evaṃ dosacaritassa. Mohacaritassa. Rāgacaritassa puggalassa evarūpaṃ vodānaṃ iti yaṃ ettha ñāṇaṃ yathābhūtaṃ asādhāraṇaṃ sabbasattehi. Idaṃ vuccati chaṭṭhaṃ tathāgatabalaṃ.
如是,有情无论承受何种业行,他于此如是了知:「此人业倾向、贪行者,达到出离界的圆满,当他随顺贪而生起慢时,初禅被染污。若他再以精进力,当心达到禅那清净时,修习殊胜分道。」对于他,当住于初禅的禅那分时,第二禅达到清净;当他欲证入第三禅时,喜根遍满其心而住,对他而言,那喜是无殊胜分,依止于第三禅而住。若他如实了知出离,如来的第四禅确实达到清净。第四禅的退分法,那些法在何处生起,由此第四禅的清净得见。如是,依意乐等至有四等至、三解脱门、八解脱禅那,即四禅那为解脱。八解脱与三解脱门。定即四定——欲定、精进定、心定、观察定。四等至为意乐等至,如是这些禅那的解脱等至,如是为贪行者的染污。如是嗔行者、痴行者。贪行者如是清净,此中如实智是一切有情所不共的。此称为第六如来力。
Tattha tathāgato evaṃ pajānāti lokikā dhammā lokuttarā dhammā bhāvanābhāgiyaṃ indriyaṃ nāmaṃ labhanti. Ādhipateyyabhūmiṃ upādāya balaṃ nāmaṃ labhanti thāmagataṃ mano manindriyaṃ taṃ upādāya. Vīriyaṃ nāmaṃ labhanti ārambhadhātuṃ upādāya. Itissa deva evarūpaṃ ñāṇaṃ imehi ca dhammehi ime puggalā samannāgatātipi dhammadesanaṃ akāsi. Ākārato ca vokārato ca āsayajjhāsayassa adhimuttisamannāgatānaṃ. Idaṃ vuccati parasattānaṃ parapuggalānaṃ indriyabalavīriyavemattataṃ ñāṇaṃ sattamaṃ tathāgatabalaṃ.
在此,如来这样了知:世间法、出世间法,修习部分的根获得根的名称。依于增上地而获得力的名称,已达强力的心依于心根。依于精勤界而获得精进的名称。诸天,如来具有这样的智,以这些法这些人具足,也作了法的开示。从相、从词句、从意向与随意向、从胜解具足者。这称为其他有情、其他人的根力精进差别智,第七如来力。
Tattha ca tathāgato lokādīsu ca bhūmīsu saṃyojanānañca sekkhānaṃ dvīhi balehi gatiṃ pajānāti, pubbenivāsānussatiyā atīte saṃsāre etarahi ca paccuppanne dibbacakkhunā cutūpapātaṃ iti imāni dve balāni dibbacakkhuto abhinīhitāni. So atītamaddhānaṃ dibbassa cakkhuno gocaro so etarahi sati gocaro iti attano ca paresaṃ ca pubbenivāsañāṇaṃ anekavidhaṃ nānappakārakaṃ paccuppannamaddhānaṃ dibbena cakkhunā imāni dve tathāgatabalāni, aṭṭhamaṃ pubbenivāso, navamaṃ dibbacakkhu.
在此,如来以两种力了知世间等诸地、诸结缚以及有学者的趣向:以宿住随念智了知过去轮回和现在,以天眼了知死生,这两种力是从天眼所施设的。过去时分是天眼的所缘,现在则是念的所缘,如此自己和他人的宿住智是多种多样、种种不同的。现在时分则以天眼了知,这两种如来力,第八是宿住,第九是天眼。
Puna caparaṃ tathāgato ariyapuggalānaṃ jhānaṃ vodānaṃ nibbedhabhāgiyaṃ pajānāti ayaṃ puggalo iminā maggena imāya paṭipadāya āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sacchikatvā upasampajja viharatīti iti attano ca āsavānaṃ khayaṃ ñāṇaṃ diṭṭhekaṭṭhānaṃ catubhūmimupādāya yāva navannaṃ arahantānaṃ āsavakkhayo odhiso sekkhānaṃ anodhiso arahantānaṃ. Tattha cetovimutti dvīhi āsavehi anāsavā kāmāsavena ca bhavāsavena ca, paññāvimutti dvīhi āsavehi anāsavā diṭṭhāsavena ca avijjāsavena ca, imāsaṃ dvinnaṃ vimuttīnaṃ yathābhūtaṃ ñāṇaṃ, idaṃ vuccati āsavakkhaye ñāṇaṃ. Dasamaṃ tathāgatabalaṃ.
再者,如来了知圣者之禅那、清净、通达分「此人以此道、以此行道,以诸漏尽,于现法自作证后,证得、具足住于无漏之心解脱、慧解脱」。如是,自己诸漏尽之智是见一处,依四地,乃至九种阿拉汉之漏尽,有学者有余,阿拉汉无余。其中,心解脱是由二漏无漏——由欲漏与有漏;慧解脱是由二漏无漏——由见漏与无明漏。对此二解脱如实之智,此称为漏尽智。此为第十如来力。
§20
Imesu dasasu balesu ṭhito tathāgato pañcavidhaṃ sāsanaṃ deseti saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ dassanabhāgiyaṃ bhāvanābhāgiyaṃ asekkhabhāgiyaṃ. Tattha yo taṇhāsaṃkileso, imassa alobho nissaraṇaṃ. Yo diṭṭhisaṃkileso, imassa amoho nissaraṇaṃ. Yo duccaritasaṃkileso, imassa tīṇi kusalāni nissaraṇaṃ. Kiṃ nidānaṃ? Tīṇi imāni manoduccaritāni – abhijjhā byāpādo micchādiṭṭhi. Tattha abhijjhā manoduccaritaṃ kāyakammaṃ upaṭṭhapeti, adinnādānaṃ sabbañca tadupanibbaddhaṃ vācākammaṃ upaṭṭhapeti, musāvādañca sabbavitathaṃ sabbaṃ vācamabhāvaṃ sabbamakkhaṃ palāsaṃ abhijjhā akusalamūlanti, sucarite sucaritaṃ musāvādā adinnādānā abhijjhāya cetanā, tattha byāpādo manoduccaritaṃ kāyakammaṃ upaṭṭhapeti, pāṇātipātaṃ sabbañca metaṃ ākaḍḍhanaṃ parikaḍḍhanaṃ nibbaddhaṃ rocanaṃ vācākammaṃ upaṭṭhapeti, pisuṇavācaṃ pharusavācaṃ micchādiṭṭhi manoduccaritañca abhijjhaṃ byāpādaṃ micchādiṭṭhiṃ payojeti, tassa yo koci micchādiṭṭhi cāgo rāgajo vā dosajo vā sabbaso micchādiṭṭhi sambhūto iminā kāraṇena micchādiṭṭhiṃ upaṭṭhapeti, kāmesumicchācāraṃ vacīkammaṃ upaṭṭhapeti samphappalāpaṃ. Imāni tīṇi duccaritāni akusalamūlāni.
住立于这十力的如来教导五种教法:杂染分、习气分、见分、修习分、无学分。其中,对于渴爱杂染,无贪是其出离。对于见杂染,无痴是其出离。对于恶行杂染,三善是其出离。为何?这三种意恶行是:贪欲、嗔恨、邪见。其中,贪欲意恶行引生身业,不与取及一切与此相关的语业,妄语及一切虚妄、一切语言的非有、一切虚伪欺诳,贪欲是不善根,在善行中善行从妄语、不与取、贪欲的思而来。其中,嗔恨意恶行引生身业,杀生及一切与此相关的拖拉、牵引、束缚、伤害,引生语业,两舌、粗恶语。邪见意恶行引发贪欲、嗔恨、邪见,对于任何由贪生或由嗔生的邪见舍断,或一切从邪见生起的,以此因缘引生邪见,欲邪行,引生语业,杂秽语。这三种恶行是不善根。
Yā abhijjhā, so lobho. Yo byāpādo, so doso. Yā micchādiṭṭhi, so moho. Tāni aṭṭha micchattāni upaṭṭhapenti. Tesu gahitesu tīsu akusalamūlesu dasavidhaṃ akusalamūlaṃ pāripūriṃ gacchati, tassa tividhassa duccaritasaṃkilesassa vāsanābhāgiyañca suttaṃ nissaraṇaṃ. Tattha yo bahusito niddeso yathā lobho doso mohopi, tattha asituṃ ettha lobho ussado tena kāraṇena tesu vā dhammesu lobho paññapiyati. Tatthāyaṃ moho akusalaṃ moho ayaṃ avijjā, sā catubbidhā rūpe abhiniviṭṭhā, rūpaṃ attato samanupassati, avijjāgato rūpavantaṃ attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tattha katamaṃ padaṃ sakkāyadiṭṭhiyā ucchedaṃ vadati ‘‘taṃ jīvaṃ taṃ sarīra’’nti natthikadiṭṭhi adhiccasamuppannadiṭṭhi ca añño ca karoti, añño paṭisaṃvediyati. Pacchimasaṭṭhikappānaṃ tīṇi padāni sakkāyadiṭṭhiyā sassataṃ bhajanti ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti akiriyañca taṃ dukkhamicchato ahetukā ca patanti anajjhābhāvo ca kammānaṃ sabbañca mānayi . Tattha ‘‘idameva saccaṃ moghamañña’’nti saṃsārena suddhi ājīvakā chaḷāsīti paññapenti. Yathārūpe sakkāyadiṭṭhiyā catuvatthukā, evaṃ pañcasu khandhesu vīsativatthukā sakkāyadiṭṭhiyā sassataṃ bhajati. Aññājīvakā ca sassatavādike ca sīlabbataṃ bhajanti parāmasanti iminā bhavissāmi devo vā devaññataro vā, ayaṃ sīlabbataparāmāso. Tattha sakkāyadiṭṭhiyā so rūpaṃ attato samanupassati, ‘‘taṃ jīvaṃ taṃ sarīra’’miti taṃ kaṅkhati vicikicchati nādhimuccati nābhippasīdati pubbante aparante pubbantāparante…pe… iti vāsanābhāgiyesu ṭhitassa ayaṃ upakkileso.
贪即是贪,嗔即是嗔,邪见即是痴。这些建立了八种邪性。当取着这三不善根时,十种不善根得以圆满,这是三种恶行杂染的习气部分经典的出离。
其中,如贪、嗔、痴的详细分别论,在此未说,因为贪最为显著,由此原因,在这些法中贪被施设。
此处这个痴是不善的痴,这是无明,它有四种:执着于色,将色视为我,由无明而去认为「有色之我」,或「我中有色」,或「色中有我」。
其中,哪一句是萨咖耶见说断灭的?「命即是身」,这是虚无见和无因生见,以及「一者造业,另一者受报」。
六十二见的后三句执持萨咖耶见的常见:「命异身异」,以及无作用,以及由于欲求苦而无因,以及业的不存在,以及一切都是慢。
其中,「唯此为真,其余为妄」,邪命外道施设八万四千轮回清净。
如萨咖耶见在色上有四种事,同样在五蕴上有二十种事的萨咖耶见执持常见。
其他邪命外道和常见论者执持戒禁取,执取「我将以此成为天或某种天」,这是戒禁取。
其中,萨咖耶见者将色视为我,「命即是身」,对此怀疑、犹豫、不确信、须跋信于过去边、未来边、过去未来边……如是,这是住于习气部分者的杂染。
§21
Tattha saddhindriyena sabbaṃ vicikicchitaṃ pajahati, paññindriyena udayabbayaṃ passati, samādhindriyena cittaṃ ekodi karoti vīriyindriyena ārabhati. So imehi pañcahi indriyehi saddhānusārī aveccappasāde nirato anantariyaṃ samādhiṃ uppādeti. Indriyehi suddhehi dhammānusārī appaccayatāya anantariyaṃ samādhiṃ uppādeti. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti. Saccāni idaṃ dassanabhāgiyaṃ suttaṃ. Tassa pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ tīṇi saṃyojanāni dassanapahātabbāni sabbena sabbaṃ pahīnāni dve puggalakatāni. Tattha tīṇi akusalamūlāni bhāvanāpahātabbāni uparikkhittāni cha bhave nibbattenti. Tattha tesu abhijjhāya ca byāpādesu tanukatesu cha bhavā parikkhayā mariyādaṃ gacchanti, dve bhavā avasiṭṭhā. Tassa abhijjhā ca byāpādo ca sabbena sabbaṃ parikkhīṇā honti. Eko bhavo avasiṭṭho hoti. So ca mānavasena nibbatteti. Kiñcāpi ettha aññepi cattāro kilesā rūparāgo bhavarāgo avijjā uddhaccaṃ ketusmimānabhūtā nappaṭibalā asmimānaṃ vinivattetuṃ, sabbepi te asmimānassa pahānaṃ ārabhate. Khīṇesu na ca tesu idamuttaridassanabhūmiyaṃ pañcasu sekkhapuggalesu tīsu ca paṭippannakesu dvīsu ca phalaṭṭhesu bhāvanābhāgiyaṃ suttaṃ. Taduttari asekkhabhāgiyasuttaṃ, katthaci bhūmi nipīḷiyati. Idañca pañcamaṃ suttaṃ. Tiṇṇaṃ puggalānaṃ desitaṃ puthujjanassa sekkhassa asekkhassa saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ. Puthujjanassa dassanabhāgiyaṃ. Bhāvanābhāgiyaṃ pañcannaṃ sekkhānaṃ. Yaṃ paṭhamaniddiṭṭhaṃ asekkhabhāgiyaṃ sabbesaṃ arahantānaṃ. Sā pana pañcavidhā sattavīsaākāre pariyesitabbaṃ. Etesu tassa gatīnaṃ tato uttari. Tañca kho saṅkhepena paññāsāya ākārehi sampatati, ye paññāsa ākārā sāsane niddiṭṭhā, te saṅkhipiyantā dasahi ākārehi patanti. Ye ariyasaccaṃ nikkhepena ṭhite saṅkhipiyattā aṭṭhasu ākāresu patanti. Catūsu ca sādhāraṇesu suttesu yā hārasampātassa bhūmi, te saṅkhipiyantā pañcasu suttesu patanti. Saṃkilesabhāgiye vāsanābhāgiye bhāvanābhāgiye nibbedhabhāgiye asekkhabhāgiye ca. Te saṅkhipiyantā catūsu suttesu patanti. Saṃkilesabhāgiye vāsanābhāgiye nibbedhabhāgiye asekkhabhāgiye ca. Te saṅkhipiyamānā tīsu suttesu patanti, puthujjanabhāgiye sekkhabhāgiye asekkhabhāgiye ca. Te saṅkhipiyantā dvīsu suttesu patanti nibbedhabhāgiye ca pubbayogabhāgiye ca. Yathā vuttaṃ bhagavatā dve atthavase sampassamānā tathāgatā arahanto sammāsambuddhā dhammaṃ desenti suttaṃ geyyaṃ…pe… satthā pubbayogasamannāgate appakasirena maññamānā vasiyanti pubbayogā ca bhavissanti santānaṃ maññamānādharāya. Tattha paññāvemattataṃ attano samanupassamānena aṭṭhavidhe suttasaṅkhepe, yattha yattha sakkoti, tattha tattha yojetabbaṃ. Tattha tattha yojetvā suttassa attho niddisitabbo. Na hi sati vedanā mano dhāretvā sakkā yena kenaci suttassa attho yathābhūtaṃ niddisituṃ.
在此,以信根舍断一切疑,以慧根见生灭,以定根使心成为一境,以精进根策励。他以这五根,随信行者专注于证净,生起无间定。以清净诸根,随法行者以无因缘性生起无间定。他如实了知「此是苦」。诸谛,此是见地分经。对他而言,在五下分结中,三结是应以见所断的,已完全舍断,二是补特伽罗性的。在此,三不善根是应以修所断的,被抛向上界,生于六有。在此,对于贪与嗔恨被削弱者,六有耗尽后达到界限,剩余二有。对他而言,贪与嗔恨已完全耗尽。剩余一有。那也以慢的形式生起。虽然在此还有其他四种烦恼——色贪、有贪、无明、掉举——以慢为首,但无力转变我慢,它们全部都趋向于我慢的舍断。当它们灭尽时,在此之上的见地中,在五种有学补特伽罗中——三种行道者和二种住果者——是修习地分经。其上是无学地分经,在某处地被压制。这是第五经。为三种补特伽罗所说——凡夫、有学、无学——是杂染地分、习气地分。对凡夫是见地分。对五种有学是修习地分。最初所说的无学地分是对一切阿拉汉的。而那五种应以二十七行相来寻求。在这些中,他的趣向从那里向上。而那以简略的方式,以五十行相达成,那些在教法中所说的五十行相,被简略时,以十行相落入。那些圣谛以详细方式安立时,被简略后,以八行相落入。在四种共通经中,那些是串珠落下之地,它们被简略时,以五经落入:杂染地分、习气地分、修习地分、通达地分和无学地分。它们被简略时,以四经落入:杂染地分、习气地分、通达地分和无学地分。它们被简略时,以三经落入:凡夫地分、有学地分和无学地分。它们被简略时,以二经落入:通达地分和前行地分。如世尊所说,如来、阿拉汉、正自觉者见二义利而说法:经、应颂……导师对具足前行者,认为以少功而自在,认为将来也会有前行者而持续。在此,观察自己慧的差别者,应在八种经的简略中,在任何能够之处,在那里那里应用。在那里那里应用后,应阐明经的义理。因为若不持念、受、意,任何人都须跋如实阐明经的义理。
Kāmandhā jālasañchannā, pañca nīvaraṇāni ca;
被欲所盲、被网所覆,以及五盖;
Manopubbaṅgamā dhammā, mahānāmo ca sākiyo.
诸法以意为前导,摩诃那摩与沙基亚。
Uddhaṃ adho vippamutto, yañca sīlakimatthiyā;
上下解脱者,以及戒德之所依;
Yassa selūpamaṃ cittaṃ, upatissa pucchādikā.
其心如石山者,乌巴帝沙之问等。
Yassa kāyagatāsati, channaṃ tamoparāyaṇo;
其身至念者,禅那之趣向黑暗者;
Na taṃ daḷhaṃ cetasikaṃ, ayaṃ lokotiādikaṃ.
非彼坚固之心法,此世间等。
Cattāro ceva puggalā, dadato puññaṃ pavaḍḍhitaṃ;
四种补特伽罗,施者之福增长;
Sotānugatadhammesu, imā tesaṃ uddānagāthā.
随顺流之诸法,此等为彼等之摄颂偈。
§22
Tattha katamā āṇatti?
于此,何为教诫?
Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;
如果你们害怕苦，如果苦对你们不可爱；
Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.
不要造作恶业，无论是公开或隐秘。
‘‘Atīte , rādha, rūpe anapekkho hohī’’ti vitthārena kātabbā. ‘‘Sīlavantena , ānanda, puggalena sadā karaṇīyā kintime avippaṭisāro assā’’ti. Ayaṃ vuccati āṇatti.
「拉达，对于过去的色应当无所期待」，应详细地说。「阿难，具戒者应当常作：『如何我才能无悔』」。这被称为教诫。
Tattha katamaṃ phalaṃ?
其中，什么是果？
Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;
法确实保护行法者，如雨季时的大伞；
Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī.
这是善行法的利益，行法者不去恶趣。
Idaṃ phalaṃ. · 此果
Tattha katamo upāyo?
其中，什么是方法？
‘‘Sabbe dhammā anattā’’ti, yadā paññāya passati;
「一切法无我」，当以慧见此时；
Atha nibbindati dukkhe, esa maggo visuddhiyā.
然后他厌离于苦,这是清净之道。
‘‘Sattahaṅgehi samannāgato kho, bhikkhu, api himavantaṃ pabbatarājānaṃ cāleyya, ko pana vādo chavaṃ avijjaṃ sattakesu’’ veyyākaraṇaṃ kātabbaṃ. Ayaṃ upāyo.
「具足七支的比库,甚至能震动喜马拉雅山王,何况是尸体、无明、须跋呢?」应当作此分别论。这是方法。
Tattha katamā āṇatti ca phalañca?
其中,什么是教诫和果报?
Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;
如果你们害怕苦,如果苦对你们不可爱;
Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.
不要造作恶业,无论是公开或隐秘。
Sace hi pāpakaṃ kammaṃ, karotha vā karissatha;
如果你们造作恶业,或将要造作;
Na vo dukkhā pamokkhātthi, upaccāpi palāyataṃ .
你们无法从苦中解脱,即使逃跑追赶也无用。
Purimikāya gāthāya āṇatti pacchimikāya phalaṃ. Sīle patiṭṭhāya dve dhammā bhāvetabbā yā ca cittabhāvanā yā ca paññābhāvanā yā ca āṇatti rāgavirāgā ca phalaṃ.
前偈是教诫,后偈是果报。安立于戒,应修习两法:心的修习和慧的修习,这是教诫;离贪是果报。
Tattha katamaṃ phalañca upāyo ca?
于此,什么是果、方法?
Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;
具慧者安立于戒,修习心与慧;
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ.
热诚、明智的比库,他解开此结。
Purimikāya aḍḍhagāthāya upāyo, pacchimikāya aḍḍhagāthāya phalaṃ. Nandiyo sakko isivutthapuririkāmaekarakkhe suttaṃ mūlato upādāya yāva chasu dhammesu. Uttari pañcasu dhammesu yācayogo karaṇīyo, ayaṃ upāyo. Asahagatassa kāmāsavāpi cittaṃ muccatīti. Sabbāsu chasu tīsu. Ayaṃ upāyo ca phalañca.
前半偈是方法,后半偈是果。从仙人住处经中的难地、萨咖、一护等根本取来,直至六法。在其余五法中应作祈求结合,这是方法。对于不相应者,心从欲漏解脱。在所有六处的三种中。这是方法与果。
Tattha katamā āṇatti ca phalañca upāyo ca?
于此,什么是教诫、果、方法?
Suññato lokaṃ avekkhassu, mogharāja sadā sato;
摩伽罗阇,应以空观察世间,常具念;
Attānudiṭṭhiṃ uhacca , evaṃ maccutaro siyā.
拔除我见,如此成为超越死者。
‘‘Suññato lokaṃ avekkhassu, mogharājā’’ti āṇatti. ‘‘Sadā sato’’ti upāyo. ‘‘Attānudiṭṭhiṃ uhacca, evaṃ maccutaro siyā’’ti phalaṃ. Samādhiṃ, bhikkhave, bhāvetha, samāhito, bhikkhave, bhikkhu rūpaṃ aniccanti pajānāti. Evaṃ passaṃ ariyasāvako parimuccati jātiyāpi…pe… upāyāsehipi idha tīṇipi’’.
「摩伽罗阇,应以空观察世间」是教诫。「常具念」是方法。「拔除我见,如此成为超越死者」是果。诸比库,应修习定,诸比库,得定的比库了知色是无常。如是见的圣弟子从生解脱……乃至……从悲苦解脱,于此这三种是方法。
§23
Tattha katamo assādo?
于此,什么是味?
Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhati. Ayaṃ assādo.
对欲求欲者,若他的这个成就,这是味。
‘‘Dhammacariyā samacariyā kusalacariyā hetūhi, brāhmaṇa, evamidhekacce sattā kāyassa bhedā sugatiṃ saggaṃ lokaṃ upapajjanti’’. Ayaṃ assādo.
「婆罗门,由于法行、梵行、善行之因,如此,此处某些有情身坏后往生善趣、天界」,这是味。
Tattha katamo ādīnavo?
于此,什么是患?
Kāmesu ve haññate sabbā mucceva – ayaṃ ādīnavo. Pasenadisaṃyuttake sutte pabbatopamā – ayaṃ ādīnavo.
「于诸欲中,一切众生确实被杀害」——这是患。在巴谢那帝相应的诸经中,如山喻——这是患。
Tattha katamaṃ nissaraṇaṃ?
于此,什么是出离?
Yo kāme parivajjeti, sappasseva padā siro;
凡舍离诸欲者,如足避蛇头;
Somaṃ visattikaṃ loke, sato samativattati.
具念者超越此世间的执着。
Saṃyuttake suttaṃ pāricchattako paṇḍupalāso sannipalāso – idaṃ nissaraṇaṃ.
在《相应部》的经中,波利恰答咖树叶变黄、叶凋落——这是出离。
Tattha katamo assādo ca ādīnavo ca?
在那里,什么是味与患呢?
Yāni karoti puriso, tāni attani passati;
人所作的诸业,他在自己身上看见;
Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ.
作善者见善,作恶者见恶。
Tattha yaṃ pāpakārī paccanubhoti ayaṃ assādo. Lābhālābhaaṭṭhakesu byākaraṇaṃ, tattha alābho ayaso nindā dukkhaṃ, ayaṃ ādīnavo. Lābho yaso sukhaṃ pasaṃsā, ayaṃ assādo.
在那里,作恶者所体验的是味。在利、无利等八法中的分别论,在那里,无利、无名声、诽谤、苦,这是患。利、名声、乐、赞誉,这是味。
Tattha katamaṃ assādo ca nissaraṇañca?
在那里,什么是味与出离呢?
‘‘Sukho vipāko puññānaṃ, adhippāyo ca ijjhati;
「诸福的果报是乐,意愿得以成就;
Khippañca paramaṃ santiṃ, nibbānamadhigacchatī’’ti.
迅速证得最上寂静,涅槃。」
Yo ca vipāko puññānaṃ yā ca adhippāyassa ijjhanā, ayaṃ assādo. Yaṃ khippañca paramaṃ santiṃ nibbānamadhigacchati, idaṃ nissaraṇaṃ.
诸福的果报以及意愿的成就,这是味。迅速地证得最上寂静的涅槃,这是出离。
Bāttiṃsāya ceva mahāpurisalakkhaṇehi samannāgatassa mahāpurisassa dveyeva gatiyo honti, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī yāva abhivijinitvā ajjhāvasati ayaṃ assādo. Sace agārasmā anagāriyaṃ pabbajati sabbena oghena nissaraṇaṃ ayaṃ assādo ca nissaraṇañca.
具足三十二大人相的大人只有两种趣,如果住于家,他成为转轮王,征服后住于[世间],这是味。如果从家出家成为非家,从一切瀑流出离,这是味与出离。
Tattha katamo ādīnavo ca nissaraṇañca?
在那里,什么是患与出离?
Ādānassa bhayaṃ ñatvā, jātimaraṇasambhavaṃ;
知道执取的怖畏,生死的集起;
Anādātuṃ nibbattati, jātimaraṇasaṅkhayā.
为了不执取而生起,为了生死的灭尽。
Purimikāya aḍḍhagāthāya jātimaraṇasambhavo ādīnavo. Anādātuṃ nibbattati jātimaraṇasaṅkhayāti nissaraṇaṃ.
在前半偈中,'生死的集起'是患。'为了不执取而生起,为了生死的灭尽',这是出离。
Kicchaṃ vatāyaṃ loko āpanno yamidaṃ jāyate ca mīyate ca. Yāva kudassunāmassa dukkhassa anto bhavissati parato vāti ettha yā uparikkhā, ayaṃ ādīnavo. Yo gedhaṃ ñatvā abhinikkhamati yāva purāṇakāya rājadhāniyā, idaṃ nissaraṇaṃ. Ayaṃ ādīnavo ca nissaraṇañca.
「实在困苦,这世间陷入[苦],即此生与死。何时这苦的终结将会有,从前或从后?」在此的思量,这是患。知道贪后出离,乃至从古老的王都[出离],这是出离。这是患与出离。
Tattha katamo assādo ca ādīnavo ca nissaraṇañca?
在那里,什么是味、患与出离?
Kāmā hi citrā vividhā manoramā, virūparūpehi mathenti cittaṃ;
诸欲确实是种种悦意的,以种种形色搅乱心;
Tasmā ahaṃ pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyo.
因此,大王,我已出家,无过失的沙门生活确实更好。
Yaṃ ‘‘kāmā hi citrā vividhā manoramā’’ti ayaṃ assādo. Yaṃ ‘‘virūparūpehi mathenti citta’’nti ayaṃ ādīnavo. Yaṃ ahaṃ agārasmā pabbajitomhi rāja apaṇṇakaṃ sāmaññameva seyyoti idaṃ nissaraṇaṃ.
「诸欲确实是种种悦意的」,这是味;「以种种形色搅乱心」,这是患;「大王,我已从家出家,无过失的沙门生活确实更好」,这是出离。
Balavaṃ bālopamasuttaṃ yaṃ āsāya vā vedanīyaṃ kammaṃ gāhati, tathā cepi yaṃ yaṃ pāpakammaṃ anubhoti, tattha dukkhavedanīyena kammena abhāvitakāyena ca yāva parittacetaso ca ādīnavaṃ dasseti sukhavedanīyena kammena assādeti. Yaṃ purāsadiso hoti. Bhāvitacitto bhāvitakāyo bhāvitapañño mahānāmo aparittacetaso, idaṃ nissaraṇaṃ.
强力的愚者譬喻经,依此而取应受的业,如此即使他经历任何恶业,在那里以苦受业、未修习身、乃至小心者显示患,以乐受业味着。如前所说。已修习心、已修习身、已修习慧的大名,非小心者,这是出离。
§24
Tattha katamaṃ lokikaṃ suttaṃ?
在那里,什么是世间的经?
Na hi pāpaṃ kataṃ kammaṃ, sajjukhīraṃva muccati;
所作的恶业,不会像刚挤的乳立即凝结;
Ḍahantaṃ bālamanveti, bhasmacchannova pāvako.
它燃烧着跟随愚者,如灰覆盖的火。
Cattāri agatigamanāni, idaṃ lokikaṃ suttaṃ.
四种非道之行,这是世间的经。
Tattha katamaṃ lokuttaraṃ suttaṃ?
于此,什么是出世间经?
‘‘Yassindriyāni samathaṅgatāni , assā yathā sārathinā sudantā;
「诸根已达到寂止,如善调御的马被御者(调伏),
Pahīnamānassa anāsavassa, devāpi tassa pihayanti tādino’’ti.
已舍断我慢、无漏者,诸天也羡慕这样的人。」
‘‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmī’’ti idaṃ lokuttaraṃ suttaṃ.
「诸比库,我将为你们讲说圣正定」,这是出世间经。
Tattha katamaṃ lokikaṃ lokuttarañca suttaṃ?
于此,什么是世间与出世间经?
Sattiyā viya omaṭṭho, dayhamānova matthake;
如被剑刺,如头燃烧,
Kāmarāgappahānāya, sato bhikkhu paribbaje.
为了舍断欲贪,具念的比库应游行。
‘‘Sattiyā viya omaṭṭho, dayhamānova matthake’’ti lokikaṃ;
「如被剑刺,如头燃烧」,这是世间;
‘‘Kāmarāgappahānāya, sato bhikkhu paribbaje’’ti lokuttaraṃ;
「具念的比库为了断除欲贪而游行」，这是出世间的；
Kabaḷīkāre āhāre atthi chandoti lokikaṃ. Natthi chandoti lokuttaraṃ suttaṃ.
「于段食有欲」，这是世间的。「无欲」，这是出世间的经。
Tattha katamaṃ kammaṃ?
于此，什么是业？
Yo pāṇamatipāteti, musāvādañca bhāsati;
凡杀害生命者，说妄语，
Loke adinnaṃ ādiyati , paradārañca gacchati.
于世间取不与取，去往他人之妻。
Surāmerayapānañca, yo naro anuyuñjati;
凡人耽溺于诸酒类之饮用，
Appahāya pañca verāni, dussīlo iti vuccati.
不舍断五种怨敌，被称为恶戒者。
Tīṇimāni, bhikkhave, duccaritāni. Idaṃ kammaṃ.
诸比库，这三种是恶行。这是业。
Tattha katamo vipāko?
于此,什么是果报?
Saṭṭhivassasahassāni, yathārūpī vipaccagā.
六万年,如其形色而成熟。
‘‘Diṭṭhā mayā, bhikkhave , cha phassāyatanikā nāma nirayā. Diṭṭhā mayā, bhikkhave, cha phassāyatanikā nāma saggā’’. Ayaṃ vipāko.
「诸比库,我见到名为六触处的地狱。诸比库,我见到名为六触处的天界。」这是果报。
Tattha katamaṃ kammañca vipāko ca?
于此,什么是业与果报?
Ayasāva malaṃ samuṭṭhitaṃ, tatuṭṭhāya tameva khādati;
如铁锈从铁生起,生起后即侵蚀铁本身;
Evaṃ atidhonacārinaṃ, sāni kammāni nayanti duggatiṃ.
如是,过度行者,自己的诸业引导他至恶趣。
Ayasāva malaṃ samuṭṭhitaṃ, yāva sāni kammānīti idaṃ kammaṃ. Nayanti duggatinti vipāko.
「如铁锈从铁生起」乃至「自己的诸业」,这是业。「引导至恶趣」是果报。
Catūsu sammāpaṭipajjamāno mātari pitari tathāgate tathāgatasāvake yā sammāpaṭipatti, idaṃ kammaṃ. Yaṃ devesu upapajjati, ayaṃ vipāko. Idaṃ kammañca vipāko ca.
对母亲、父亲、如来、如来声闻弟子四者正确行道,这正确行道是业。生于诸天,这是果报。这是业与果报。
§25
Tattha katamaṃ niddiṭṭhaṃ suttaṃ?
于此,什么是已说示的经?
Nelaṅgo setapacchādo, ekāro vattatī ratho;
无泥、白覆盖,独轮的车辆在转动;
Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhanaṃ;
看那无恼者前来,断流者、无系缚者;
Yaṃ vā cittaṃ samaṇesu, cittāgahapati dissati.
或者对沙门们的心,显现于吉答家主。
Evaṃ imāya gāthāya niddiṭṭho attho.
如此,以此偈颂已说示义理。
Gopālakopame ekādasa padāni. Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti. Yā ca atirekapūjāya pūjetā hotīti. Imāni ekādasa padāni yathābhāsitāni niddiṭṭho attho.
在牧牛者譬喻中有十一句。「诸比库,如此,比库是色的了知者。」以及「或者以过度的供养被供养。」这十一句如所说的,已说示义理。
Tattha katamo aniddiṭṭho attho?
于此,什么是未说示的义理?
Sukho viveko tuṭṭhassa, sutadhammassa passato;
对知足者,远离是乐;对已闻法、见者,是乐;
Abyāpajjaṃ sukhaṃ loke, pāṇabhūtesu saṃyamoti.
于世间中,对诸有情不恼害是乐,自制是乐。
Sukhā virāgatā loke, kāmānaṃ samatikkamo;
于世间中,离贪是乐,超越诸欲是乐;
Asmimānassa yo vinayo, etaṃ ve paramaṃ sukhanti.
调伏「我是」之慢,这确实是最上之乐。
Idaṃ aniddiṭṭhaṃ. Aṭṭha mahāpurisavitakkā. Idaṃ aniddiṭṭhaṃ.
这是未被指示的。八大人觉。这是未被指示的。
Tattha katamaṃ niddiṭṭhañca aniddiṭṭhañca?
于此,什么是已被指示的和未被指示的?
Pasannanetto sumukho, brahā uju patāpavā;
眼目清净,面容和悦,梵行者,正直,有威力,
Majjhe samaṇasaṅghassa, ādiccova virocasi.
于沙门僧团中央,如太阳般照耀。
Pasannanetto yāva ādiccova virocasīti niddiṭṭho. Pasannanetto yo bhagavā kathañca pana pasannanettatā, kathaṃ sumukhatā, kathaṃ brahakāyatā, kathaṃ ujukatā, kathaṃ patāpavatā, kathaṃ virocatāti aniddiṭṭho. Pheṇapiṇḍopamaṃ veyyākaraṇaṃ yathā pheṇapiṇḍo evaṃ rūpaṃ yathā pubbuḷo evaṃ vedanā māyā viññāṇaṃ pañcakkhandhā pañcahi upamāhi niddiṭṭhā. Kena kāraṇena pheṇapiṇḍopamaṃ rūpaṃ sabbañca cakkhuviññeyyaṃ yaṃ vā catūhi āyatanehi? Kathaṃ vedanā pubbuḷūpamā? Katarā ca sā vedanā sukhā dukkhā adukkhamasukhā? Evamesā aniddiṭṭhā. Evaṃ niddiṭṭhañca aniddiṭṭhañca.
「眼目清净」乃至「如太阳般照耀」是已被指示的。世尊是眼目清净者,但如何是眼目清净性?如何是面容和悦性?如何是梵身性?如何是正直性?如何是有威力性?如何是照耀性?这是未被指示的。泡沫团譬喻的分别论:如泡沫团,色亦如是;如水泡,受亦如是;想如幻,识如幻,五蕴以五种譬喻被指示。以何因缘色如泡沫团譬喻?一切眼识所识之色,或者以四处?如何受如水泡譬喻?那受是乐受、苦受、不苦不乐受中的哪一种?如此这是未被指示的。如是已被指示的和未被指示的。
§26
Tattha katamaṃ ñāṇaṃ?
于此,什么是智?
Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī;
慧在世间中最胜,即那导向通达者;
Yāya sammā pajānāti, jātimaraṇasaṅkhayaṃ.
以此正确了知,生死之灭尽。
Tīṇimāni indriyāni anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ, idaṃ ñāṇaṃ.
这三根:未知当知根、已知根、具知根,这是智。
Tattha katamaṃ neyyaṃ?
于此,什么是所知?
Kāmesu sattā kāmasaṅgasattā, saṃyojane vajjamapassamānā;
诸有情于诸欲中,执着于欲,不见结缚之过患;
Na hi jātu saṃyojanasaṅgasattā, oghaṃ tareyyuṃ vipulaṃ mahantaṃ.
执着于结缚的有情,确实不能渡越广大的暴流。
Catūhi aṅgehi samannāgatā kāyassa bhedā devesu uppajjanti. Udāne kāpiyaṃ suttaṃ apaṇṇakapasādanīyaṃ – idaṃ neyyaṃ.
具足四支者,身坏后生于诸天。在优陀那中的咖比亚经、无疑净信经——这是所知。
Tattha katamaṃ ñāṇañca neyyañca?
于此,什么是智与所应知?
Sabbe dhammā anattāti, yadā paññāya passati;
「一切法无我」,当以慧见此时;
Atha nibbindati dukkhe, esa maggo visuddhiyā.
于是他厌离于苦,此是清净之道。
Yadā passatīti ñāṇaṃ. Yo sabbadhamme anattākārena upaṭṭhapeti idaṃ neyyaṃ.
「当见时」,此是智。凡以三十二相显现一切法者,此是所应知。
Cattāri ariyasaccāni, tattha tīṇi neyyāni maggasaccaṃ sīlakkhandho ca paññākkhandho ca, idaṃ ñāṇañca neyyañca.
四圣谛,于此,三者是所应知,道谛、戒蕴与慧蕴,此是智与所应知。
§27
Tattha katamaṃ dassanaṃ?
于此,什么是见?
Eseva maggo natthañño, dassanassa visuddhiyā;
「此是道,无他道,为了见的清净;
Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ.
你们应行此道,此是魔的迷惑。」
Catūhi aṅgehi samannāgato ariyasāvako attanāva attānaṃ byākareyya ‘‘khīṇanirayomhi yāva sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’ti. Idaṃ dassanaṃ.
具足四支的圣弟子能自己为自己宣说:『我已尽地狱,乃至我是入流者,不退堕法,决定,以正觉为彼岸。』这是见。
Tattha katamā bhāvanā?
于此,什么是修习?
Yassindriyāni subhāvitāni, ajjhattaṃ bahiddhā ca sabbaloke;
凡诸根已善修习者,于内、于外及一切世间;
So puggalo mati ca rūpasaññī, sumohagatā na jānāti .
彼人死时有色想,已入痴者不了知。
Cattāri dhammapadāni – anabhijjhā abyāpādo sammāsati sammāsamādhi. Ayaṃ bhāvanā.
四法句——无贪、无嗔、正念、正定。这是修习。
Tattha katamaṃ dassanañca bhāvanā ca?
于此,什么是见与修习?
Vacasā manasātha kammunā ca, aviruddho sammā viditvā dhammaṃ;
以语、以意及以业,不违逆,正确了知法;
Nibbānapadābhipatthayāno, sammā so loke paribbajeyya.
希求涅槃足者,应正确地在世间游行。
Sotāpattiphalaṃ sacchikātukāmena katame dhammā manasikātabbā, bhagavā āha pañcupādānakkhandhā. Idaṃ dassanañca bhāvanā ca.
欲现证入流果者应当作意哪些法,世尊说五取蕴。此为见与修习。
§28
Tattha katame vipākadhammadhammā?
其中,什么是果报法之法?
Yāni karoti purisoti vitthāro. Tīṇimāni, bhikkhave, sucaritāni. Ime vipākadhammadhammā.
「人所作的」等详说。诸比库,这三种是善行。这些是果报法之法。
Tattha katame navipākadhammadhammā?
其中,什么是非果报法之法?
Rūpaṃ vedayitaṃ saññā, viññāṇaṃ yā ceva cetanā;
色、受、想、识以及思,
Nesohamasmi na meso attā, iti diṭṭho virajjati.
「我非此,此非我所,此非我之我」,如是见者离染。
Pañcime, bhikkhave, khandhā – ime navipākadhammadhammā.
诸比库,这五蕴——这些是非果报法之法。
Tattha katamo nevavipāko navipākadhammadhammo?
其中,什么是非果报非果报法之法?
‘‘Ye evaṃ paṭipajjanti, nayaṃ buddhena desitaṃ;
「如此行道者,此非佛所说;
Te dukkhassantaṃ karissanti, satthusāsanakārakā’’ti.
彼等将作苦之终结,奉行导师教诫者。」
Iti yā ca sammāpaṭipatti yo ca nirodho, ubhayametaṃ nevavipāko navipākadhammo. Brahmacariyaṃ vo, bhikkhave, desessāmi, brahmacariyaphalāni ca brahmacariyañca ariyo aṭṭhaṅgiko maggo brahmacariyaphalāni sotāpattiphalaṃ yāva arahattaṃ.
如是,正行道与灭,此二者既非异熟,亦非异熟法。诸比库!我将为你们说梵行、梵行果。梵行即圣八支道,梵行果即入流果乃至阿拉汉。
§29
Tattha katamaṃ sakavacanaṃ?
于此,什么是自说?
Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
诸恶莫作,众善奉行;
Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.
自净其意,是诸佛教。
Tīṇimāni, bhikkhave, vimokkhamukhāni. Idaṃ sakavacanaṃ.
诸比库!此三解脱门。此为自说。
Tattha katamaṃ paravacanaṃ?
于此,什么是他说?
Natthi puttasamaṃ pemaṃ, natthi goṇasamitaṃ dhanaṃ;
没有与儿子相等的爱,没有与牛相等的财富;
Natthi sūriyasamā ābhā, samuddaparamā sarā.
没有与太阳相等的光辉,诸湖以海洋为最上。
Hetunā mārisā kosiyā subhāsitena saṅgāmavijayo sopi nāma, bhikkhave, sakko devānamindo sakaṃ phalaṃ paribhuñjamānoti vitthārena kātabbaṃ. Idaṃ paravacanaṃ.
诸比库,因此,由于憍尸迦的善说之因,那位萨咖天人之萨咖,享用自己的果报,应详细地说。这是他人之语。
Tattha katamaṃ sakavacanañca paravacanañca?
在那里,什么是自己之语和他人之语?
‘‘Yaṃ pattaṃ yañca pattabbaṃ, ubhayametaṃ rajānukiṇṇaṃ;
「已得的和应得的,这两者都被尘垢所染;
Ye evaṃvādino natthi, tesaṃ kāmesu doso’’ti.
对于那些如此说者,他们对诸欲没有过失。」
Idaṃ paravacanaṃ. Ye ca kho te ubho ante anupagamma vaṭṭaṃ tesaṃ natthi paññāpanāya. Idaṃ sakavacanaṃ.
这是他人之语。而对于那些不接近这两边的人,没有轮回的施设。这是自己之语。
‘‘Nandati puttehi puttimā, gomā gohi tatheva nandati;
「有子者因儿子而欢喜,有牛者同样因牛而欢喜;
Upadhī hi narassa nandanā, na hi so nandati yo nirūpadhī’’ti – paravacanaṃ.
「诸依是人的欢喜，无依者不欢喜」——此为他人之语。
‘‘Socati puttehi puttimā, gomā gohi tatheva socati;
「有子者因子而悲，有牛者因牛而悲；
Upadhī hi narassa socanā, na hi so socati yo nirūpadhī’’ti – sakavacanaṃ.
诸依是人的悲愁，无依者不悲愁」——此为自己之语。
Idaṃ sakavacanaṃ paravacanañca. · 此自说与他说
§30
Tattha katamaṃ sattādhiṭṭhānaṃ?
于此，什么是有情依处？
Ye keci bhūtā bhavissanti ye vāpi, sabbe gamissanti pahāya dehaṃ;
「无论过去、未来的一切众生，全部都将舍弃身体而去；
Taṃ sabbajāniṃ kusalo viditvā, dhamme ṭhito brahmacariyaṃ careyya.
善巧者知晓那一切生者，应住立于法，行梵行。」
Tayome, bhikkhave, satthāro, tathāgato arahaṃ sekkho paṭipado. Idaṃ sattādhiṭṭhānaṃ.
诸比库，此三种导师：如来、阿拉汉、有学、行道者。此为有情依处。
Tattha katamaṃ dhammādhiṭṭhānaṃ?
于此，什么是法依处？
Yañca kāmasukhaṃ loke, yañcidaṃ diviyaṃ sukhaṃ;
凡世间的欲乐,以及天界的快乐,
Taṇhakkhayasukhassete, kalaṃ nāgghanti soḷasiṃ.
这些不值渴爱灭尽之乐的十六分之一。
Sattime , bhikkhave, bojjhaṅgā, idaṃ dhammādhiṭṭhānaṃ.
诸比库,这七觉支,这是法所依。
Tattha katamaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca? Duddasamantaṃ saccaṃ duddaso paṭivedho bālehi, jānato passato natthi nandīti vadāmi. Duddasamantaṃ saccaṃ duddaso paṭivedho bālehīti dhammādhiṭṭhānaṃ. Jānato passato natthi nandīti sattādhiṭṭhānaṃ. Dārukkhandhopamaṃ gaṅgāya tīriyā orimañca tīraṃ pārimañca tīraṃ thale vā na ca ussīdanaṃ, majjhe ca na saṃsīdanaṃ manussaggāho ca amanussaggāho ca antopūtibhāvo ca, idaṃ dhammādhiṭṭhānaṃ. Evaṃ pana bhikkhu nibbānaninno bhavissati nibbānaparāyaṇoti sattādhiṭṭhānaṃ. Idaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca.
于此,什么是有情所依与法所依?真谛难见,愚者难以通达,对于知者、见者,我说没有欢喜。真谛难见,愚者难以通达,这是法所依。对于知者、见者没有欢喜,这是有情所依。譬如恒河岸边的木材,既不靠此岸,也不靠彼岸,不停留在陆地,不沉没在中央,不被人取,不被非人取,不内部腐烂,这是法所依。如此,比库将倾向于涅槃、以涅槃为彼岸,这是有情所依。这是有情所依与法所依。
Tattha katamo thavo?
于此,什么是颂?
Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;
八支道是诸道中最胜,四圣谛是诸谛中最胜;
Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.
离贪是诸法中最胜,具眼者是两足者中最胜。
Tīṇimāni, bhikkhave, aggāni – buddho sattānaṃ, virāgo dhammānaṃ, saṅgho gaṇānaṃ. Ayaṃ thavo.
诸比库,这三种是最上的——佛是有情中最上,离贪是诸法中最上,僧伽是诸众中最上。这是颂。
§31
Tattha katamaṃ anuññātaṃ?
于此,什么是允许的?
Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;
身律仪是善,语律仪是善;
Manasā saṃvaro sādhu, sādhu sabbattha saṃvuto;
意律仪是善,一切处律仪是善;
Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccati.
一切处律仪的比库,从一切苦解脱。
Idaṃ bhagavatā anuññātaṃ. · 此世尊已允许
Tīṇimāni, bhikkhave, karaṇīyāni – kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ. Idaṃ anuññātaṃ.
诸比库,这三种是应作的——身善行、语善行、意善行。这是允许的。
Tattha katamaṃ paṭikkhittaṃ?
于此,什么是禁止的?
Natthi puttasamaṃ pemaṃ. Vitthāro idaṃ paṭikkhittaṃ.
无有等同于子之爱。详说这是禁止的。
Tīṇimāni, bhikkhave, akaraṇīyāni sayaṃ abhiññāya desitāni. Katamāni tīṇi? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Idaṃ paṭikkhittaṃ.
诸比库,这三种不应作的,是自证后所教导的。哪三种?身恶行、语恶行、意恶行。这是禁止的。
Tattha katamaṃ anuññātañca paṭikkhittañca?
于此,什么是允许的和禁止的?
Kāyena kusalaṃ kare, assa kāyena saṃvuto;
应以身行善,应以身防护;
Kāyaduccaritaṃ hitvā, kāyasucaritaṃ care.
舍离身恶行,应行身善行。
Dvīhi paṭhamapadehi catutthena ca padena anujānāti. Kāyaduccaritaṃ hitvāti tatiyena padena paṭikkhittanti. Mahāvibhaṅgo aciratapānādo.
以前二句和第四句允许。「舍离身恶行」以第三句禁止。《大分别论》从「不久饮者」开始。
Tatthimā uddānagāthā于此有诸摄颂
Sace bhāyasi dukkhassa, mābhinandi anāgataṃ;
若你害怕苦,勿喜乐未来;
Vassakāle yathā chattaṃ, kusalāni kamatthake.
如雨季之伞,应适时行诸善。
Sabbe dhammā anattāti, samāgataṃ vicālaye;
「一切法无我」,应动摇已集聚者;
Na vo dukkhā pamokkhātthi, samatho ca vipassanā.
你们无从苦解脱,止与观。
Kāmacchandaṃ upādāya, yo so vitakkehi khajjati;
执取欲欲者，被寻所啮食；
Subhāvitatte bojjhaṅge, so imaṃ vijaṭaye jaṭaṃ.
善修习觉支者，他解开此结。
Suññato lokaṃ avekkhassu, samādhibhāvi bhāvase;
以空观世间，修习定者应修习；
Kāmaṃ kāmayamānassa, dhammacariyāya sugatiṃ.
欲求欲者，以法行而得善趣。
Haññate sabbā mucceva, nippoṭhento catuddisā;
一切被击败而解脱，击退四方；
Yo kāme parivajjeti, pārichattopameva ca.
避离诸欲者，如同波利恰答树。
Yāni karoti puriso, lokadhammā pakāsitā;
人所作诸业，世间法已显示；
Sukho vipāko puññānaṃ, tatiyaṃ aññaṃ na vijjati.
诸福的果报是乐，第三者不存在。
Ādānassa bhayaṃ ñatvā, jāyate jīyatepi ca;
知道执取的危险,生起且也老去;
Kāmā hi citrā vividhā, atha loṇasallopamaṃ.
诸欲确实是杂色多样的,又如盐刺之喻。
Na hi pāpaṃ kataṃ kammaṃ, agatīhi ca gacchati;
确实已作的恶业,不会随无去处而去;
Yassindriyāni samathaṅgatāni, tatheva pañcañāṇiko.
其诸根已达到寂止,如同五种智者。
Sattiyā viya omaṭṭho, viññāṇañca patiṭṭhitā;
如被矛所刺,识已安住;
Yo pāṇamatipāteti, tīṇi duccaritāni ca.
杀害生命者,以及三种恶行。
Saṭṭhivassasahassāni, khaṇaṃ laddhāna dullabhaṃ;
六万年,得到难得的刹那;
Ayasāva malaṃ samuṭṭhitaṃ, catūsu paṭipattisu.
如铁锈从自身生起,于四种行道中。
Nelaṅgo setapacchādo, atha gopālakopamaṃ;
无泥、白伞盖,以及牧牛者之譬喻;
Sukho viveko tuṭṭhassa, vitakkā ca sudesitā.
知足者之远离为乐,以及诸寻被善说。
Pheṇapiṇḍopamaṃ rūpaṃ, brahā uju patāpavā;
色如泡沫团,梵天、正直、热诚者;
Paññā hi seṭṭhā lokasmiṃ, anaññā tīṇi indriyāni.
慧在世间为最胜,以及其余三根。
Kāmesu sattā kāmasaṅgasattā, atha vaṇṇo rahassavā;
诸有情于诸欲中为欲结所缚之有情,以及色、秘密者;
Sabbe dhammā anattāti, ariyasaccañca desitaṃ.
一切法无我,以及圣谛被宣说。
Eseva maggo natthañño, sotāpannoti byākare;
此为道无他道,应记说为入流者;
Yassindriyāni subhāvitāni, atha dhammapadehi ca.
彼诸根已善修习者,以及以诸法句。
Vacasā manasā ceva, pañcakkhandhā aniccato;
以语与意，五蕴为无常，
Yāni karoti puriso, tīṇi sucaritāni ca.
凡人所作的，以及三善行。
Rūpaṃ vedayitaṃ saññā, pañcakkhandhā pakāsitā;
色、所受、想，五蕴已显示，
Yo evaṃ paṭipajjati, brahmā ceva phalāni ca.
如是行者，梵天及诸果。
Sabbapāpassa akaraṇaṃ, vimokkhā taṃ hi desitā;
诸恶之不作，解脱即所说，
Natthi puttasamaṃ pemaṃ, devānaṃ asurāna ca.
无有如子爱，天人与阿修罗。
Yaṃ pattaṃ yañca pattabbaṃ, nandati socati niccaṃ;
已得与应得，常喜乐忧愁，
Ye keci bhūtā bhavissanti, satthāro ca pakāsitā.
凡诸已有与当有之有情，以及诸导师已显示。
Yañca kāmasukhaṃ loke, bojjhaṅgā ca sudesitā;
世间的欲乐,以及善说的觉支;
Maggānaṭṭhaṅgiko seṭṭho, tayo ca aggapattiyo.
八支道最胜,以及三种最上的到达。
Kāyena saṃvaro sādhu, karaṇīyañca desitaṃ;
身律仪是善,以及所说的应作;
Natthi attasamaṃ pemaṃ, ariyā tīṇi ca desitā.
无有等同自己的爱,以及圣者所说的三种。
Kāyena kusalaṃ abhirato, vinayañca kāmasukhaṃ loke;
身善行的喜乐,以及律,世间的欲乐;
Bojjhaṅgā ca sudesitā, duddasaṃ anataṃ ceva parāparaṃ ca;
以及善说的觉支,难见的、无终的以及彼此相续的;
Peṭakopadese sāsanappaṭṭhānaṃ nāma dutiyabhūmi samattā. · 《藏释》中名为教法建立之第二地完