4. Suttavicayacatutthabhūmi4. 经抉择第四地
4. Suttavicayacatutthabhūmi4. 经抉择第四地
§40
Tattha katamo suttavicayo?
在那里,什么是经的研究?
Tattha kusalehi dhammehi akusalehi dhammehi pubbāparaso sādhukaṃ upaparikkhiyati. Kiṃnu kho idaṃ suttaṃ ārabhi…pe… tehi suttehi saha adhisannaṭṭhehi yujjati udāhu na yujjatīti?
在那里,应以善法、不善法善加审察前后关系。这部经是否依据……(中略)……是否与那些经的义理相符合,或者不相符合?
Yathā bhagavā kilese ādimhi tattha deseti. Kiṃ desitaṃ? Tesaṃ kilesānaṃ pahānaṃ udāhu no desitanti upaparikkhitabbaṃ. Yadi na desitaṃ bhagavati tesaṃ kilesānaṃ pahānaṃ kusalā dhammā pariyesitabbā yattha te akusalā pahānaṃ gacchanti. Sace samannehamāno na labhati. Tattha akusalā dhammā apakaḍḍhitabbā vīmaṃsitabbā, saṃkilesabhāgiyasuttaṃ, yadi kilesā apakaḍḍhiyantā. Ye vā na denti tattha upaparikkhitabbā ariyamaggadhammā tāsu bhūmīsu kilesā pahānaṃ gacchanti, udāhu na gacchantīti. Yattakā pana kilesā desitā. Na tattakā ariyadhammā desitā. Yattha kilesā pahānaṃ gacchanti, tattha ye kilesā ariyadhammānaṃ paṭipakkhena na yujjanti, te apakaḍḍhitabbā, sace apakaḍḍhiyantā yojanaṃ deti. Tattha evaṃ vīmaṃsitabbaṃ. Dve tīṇi vā taduttari vā kilesā ekena ariyamaggena pahānaṃ gacchantīti. Sace evaṃ vīmaṃsiyantā yojanaṃ deti, tattha upaparikkhitabbaṃ. Paramparāya vā piṭakasampadānena vā suttassa attho ca nattho ca. Yaṃ vā na sakkā suttaṃ niddisituṃ neva suttaṃ vicikicchitabbaṃ. Evaṃ yathā ādimhi kusalā dhammā honti. Ye kilesā te pahīneyyāti. Te upaparikkhitabbā. Puro vā kusalo paṭipakkhena vā puro desanā, anūnā anadhikā uggahetabbā. Yathā paṭhamo uttilo yesamidāni kilesānaṃ ye ariyadhammā desitā ime kilesā imehi ariyadhammehi pahīyanti, udāhu nappahīyantīti vicinitabbā. Yadi upaparikkhiyamānā yujjanti, gahetabbā. Atha na yujjanti, ye kilesā apaṭipakkhā honti, te kilesā aparipakkhitabbā. Ye ca ariyadhammā paṭipakkhā honti, te ariyadhammā apakaḍḍhitabbā . Na hi ariyadhammā anāgāmikilesappahānaṃ gacchanti, nāpi ariyadhammā sabbakilesānaṃ pahānāya saṃvattanti. Yathā kusalā mettā akusalo rāgo na tu kusalā mettāti kāretvā akusalassa rāgassa pahānāya sambhavati byāpādo mettāya pahānaṃ gacchati. Tasmā ubho kilesā upaparikkhitabbā. Yo yo ca dhammo upadisiyati kusalo vā akusalo vā so apakaḍḍhitabbo. Sace te yujjanti apakaḍḍhiyamāno natthi upaparikkhitabbaṃ. Dve vā kilesā ekena ariyadhammena pahīneyyāti dvīhi vā ariyadhammehi eko vā kileso pahīyatīti.
如世尊在最初对诸烦恼于此处所说。说了什么?应当审察:是否已说了那些烦恼的断除?若世尊未说那些烦恼的断除,应当寻求善法,在那里那些不善得以断除。若寻求而不得,在那里不善法应当被排除、应当被审察,即染污分经。若烦恼被排除,或者不给予,在那里应当审察:在那些地中,诸烦恼是否以圣道法而得断除?然而,所说的烦恼有多少,所说的圣法却没有那么多。在烦恼得以断除之处,那些不与圣法相对的烦恼应当被排除,若被排除则给予连结。在那里应当如此审察:是否二、三或更多烦恼以一圣道而得断除?若如此审察则给予连结,在那里应当审察:以传承或以藏传承,经的义与非义。或者不能指出经,则不应怀疑经。如此,如在最初有善法,那些烦恼应当被断除,它们应当被审察。在前或以相对在前的教说,应当不减不增地受持。如第一层次,现在对于那些烦恼,所说的那些圣法,这些烦恼是否以这些圣法而被断除?应当辨别。若审察时相应,应当取。若不相应,那些非相对的烦恼,那些烦恼不应被审察。而那些相对的圣法,那些圣法应当被排除。因为圣法不导向不来烦恼的断除,圣法也不导向一切烦恼的断除。如善的慈与不善的贪,但不是以善的慈作为不善贪的断除而生起,嗔恨以慈而得断除。因此两种烦恼都应当被审察。凡所教示的法,无论善或不善,都应当被排除。若它们相应,被排除时则无,应当审察:是否二烦恼以一圣法而应被断除?或者以二圣法一烦恼被断除?
Atha vā evampi upaparikkhiyamānaṃ yujjati, tattha vīmaṃsitabbaṃ vā yathā yujjati tattha vīmaṃsitabbaṃ vā, yathā nanu sakkā suttaṃ niddisituṃ, na hi sutte vicikicchitabbaṃ. Kileso maṃ ariyadhammesu desitesu ubhayato upaparikkhitabbaṃ. Kira ye vā ime kilesā desitā ye ca ariyadhammā desitā gāthāya vā byākaraṇena vā, kiṃ nu kho ime kilesā imehi ariyadhammehi pahīyanti, udāhu nappahīyanti? Ime vā ariyadhammā imesaṃ kilesānaṃ pahānāya saṃvattantīti. Kiñcāpi kusalehi dhammehi akusalā dhammā pahānaṃ gacchanti. Na tu sabbehi ariyadhammehi sabbākusalā pahānaṃ gacchanti. Yathā mettā kusalo akusalo ca rāgo na tu kusalā mettā akusalo rāgoti kāretvā mettāya rāgo pahānaṃ, byāpādo mettāya pahānaṃ gacchanti. Evaṃ kilesoti kāretvā suttena pahānaṃ gacchati. Na sutto dhammoti kāretvā sabbaṃ kilesassa pahānāya saṃvattati. Yaṃ tu suttassa ariyadhammo saṃkilesapaṭipakkho, so tena pahānaṃ gacchatīti.
或者,当如此审察时是合理的,在那里应当审察,或者如其合理地在那里应当审察,或者如何能够指出经典,因为不应对经典生疑。应当从两方面审察在圣法中所说的烦恼。即那些所说的烦恼和那些所说的圣法,无论是以偈颂或以解释,这些烦恼是否被这些圣法所断除,还是不被断除?或者这些圣法是否导向断除这些烦恼?虽然不善法被善法所断除,但并非一切不善法都被一切圣法所断除。譬如慈是善的,贪是不善的,但善的慈不是不善的贪,如此作意,贪被慈所断除,嗔恨被慈所断除。如此作意为烦恼,被经典所断除。并非作意为经典之法就导向一切烦恼的断除。但经典中与杂染相对的圣法,那个烦恼才被它所断除。
§41
Tattha kusale desite sutte byākaraṇe vā saṃkilesā na yujjanti ariyadhammā vā, te mahāpadese niddisitabbāvayavena apakaḍḍhitabbā . Tattha kilesehi ca desitehi ariyadhammesu ca yadipi tena ariyadhammena te kilesā pahānaṃ gacchanti. Tatthapi uttari upaparikkhitabbaṃ. Kena kāraṇena ete kilesā pajahitabbā, kena kāraṇena ariyadhammā desitāti? Yena yena vā ākārena ariyadhammā desitā, tena tena pakārena ayaṃ kileso ṭhito. Atthi hi eko kileso, tena vā ariyadhammā na aññathā aññathā pahātabbo, yathā diṭṭhi rāgo avijjā ca dassanena pahātabbā. Sā ce evañca avijjā bhāvanāya bhūmi vā dhammā bhāvanāya pahātabbā. Sāyeva uddhaṃbhāgiyaṃ asaṅkhatadassanāya vimuttiyā animittena cetosamādhinā amanasikārena pahīyati. Evaṃ sātthaṃ sabyañjanaṃ upaparikkhitabbaṃ. Ye dassanena pahātabbā kilesā dassanākārena ariyadhammo desito, bhāvanāya pahātabbā bhāvanākārena ariyadhammo desito, patisevanā pahātabbā patisevanākārena ariyadhammo desito, evaṃ vinodanapahātabbā yāva satta āsavā kātabbā, yāvaññathā. Aññathā hesa dhammo pahātabbo aññenākārena ariyadhammo desito, so ariyadhammo aññathā pariyesitabbo. Yadi ayaṃ dhammo pariyesato yo ca deseti yena yenākārena, so ariyadhammo pariyesitabbo, tenākārena kileso pahīyati. So tattha upaparikkhitabbo. Atha na yujjati yadi hi tena suttena vihitaṃ suttaṃ vīmaṃsitabbaṃ. Yathā yujjati, tathā gahetabbaṃ. Yathā na yujjati, tathā na gahetabbaṃ, addhā etaṃ bhagavatā na bhāsitaṃ, āyasmatā vā duggahitaṃ, yathā mahāpadese niddisitabbaṃ, bhagavatā yathābhūtaṃ desitaṃ, yo ca dhammo desito kusalo ca akusalo ca tassa dhammassa paccayo pariyesitabbo. Na hi paccayā vinā dhammo appaccayo uppajjati. Tattha ko ākāro pariyesanāya?
在那里,若在善的经或解释中所说的,不适合染污或圣法,则应以大教法所指示的要素来排除。在那里,关于所说的烦恼和圣法,即使通过那圣法能断除那些烦恼,在那里也应进一步审察:「以何因缘应断除这些烦恼?以何因缘宣说圣法?」以何种方式宣说圣法,以那种方式这烦恼就存在。确实有一种烦恼,通过那圣法不能以其他方式断除,如见、贪、无明应以见而断除。若如是,则无明应以修习而断除,或法应以修习而断除。那同样的上分结,以无相心定、以不作意而断除,为了无为之见、为了解脱。如是应审察义与文。那些应以见而断除的烦恼,以见的方式宣说圣法;应以修习而断除的,以修习的方式宣说圣法;应以遍受而断除的,以遍受的方式宣说圣法;如是应以驱除而断除的,乃至应作七漏,乃至其他方式。若此法应以其他方式断除,以其他方式宣说圣法,则应以其他方式寻求那圣法。若寻求此法时,以何种方式宣说,应寻求那圣法,以那方式烦恼被断除。在那里应审察。若不适合,则应审察那经中所规定的经。如何适合,应如是受持。如何不适合,则不应如是受持:「确实这不是世尊所说,或是具寿误解了。」如大教法中所指示,世尊如实所说,无论所说之法是善或不善,应寻求那法的缘。确实无缘之法不会无因而生起。在那里,寻求的方式是什么?
Tattha tathārūpaṃ sahetu sappaccayaṃ soyaṃ dhammo vuttoti idaṃ vīmaṃsitabbaṃ. So ca paccayo tividho – mudu majjho adhimatto. Tattha mudumhi paccaye mududhammo gahetabbo, evaṃ satyesa paccayo duvidho paraṃparāpaccayo ca samanantarapaccayo ca. So paccayo mudutena byādhimattaṃ pariyesitabbaṃ. Kiṃ kāraṇaṃ? Aññataropi paccayo aññehi paccayehi pariyattiṃ vā pāripūriṃ vā gacchati . Tattha yo dhammo desito, tassa dhammassa etena vā kāraṇena vā hetu pariyesitabbo. Yathā paccayo hetunā paccayena ca, so tassa dhammassa nissando pariyesitabbo. Yathā niddiṭṭho adhiṭṭhāne padhānaṃ pariyesati, so paccayo pariyesitabbo. Na hi mudussa dhammassa adhimatto nissando adhimattassa vā nissandassa mududhammo, atha mudussa mudu majjhāya majjho adhimattassa adhimatto yujjati, taṃ gahetabbaṃ, atha na yujjati na gahetabbaṃ. Yañca bhagavā ārabhati dhammaṃ desetuṃ, taṃyeva dhammaṃ majjhantapariyosānaṃ deseti, yathā suttādhiṭṭhāne dhammā ādimhi niddisati, taṃyeva bahu tassa suttassa pariyosānaṃ. Tassa hi dhammassa vasena taṃ suttaṃ hoti gāthā vā byākaraṇaṃ khuddakaṃ mahantaṃ vā, yathā pana duvidhā anurūpanti vā thapanā ca desanāthapanā. Rūpantipi dhammassa pariyesitabbā. Yathā ca bhagavatā pañcannaṃ indriyānaṃ saṃvaraṇaṃ desitaṃ taṇhāya niggahaṇatthaṃ icchāva hoti. Deseti yathā gopālakopame sutte aññehipi suttehi bhagavā bhāsati icchāva hoti majjhimanikāye vitakko ayaṃ bhagavato desanānurūpanti iti so dhammo aññesupi veyyākaraṇesu pariyesitabbo. Na hi ekaṃ hi sutte daṭṭhabbo. Yujjanaṃ taṃ gahetabbaṃ.
在此,应当审察:「如是具因具缘之法已被说示。」而该缘有三种:弱、中、强。在此,对于弱缘应取弱法,如是此缘有二种:间接缘与无间缘。应以弱、中、强来寻求该缘。什么原因?某一缘也以其他诸缘而达到圆满或完成。在此,对于所说之法,应以此因或缘来寻求该法之因。如同缘以因与缘,应寻求该法之结果。如同在所指示之处寻求主要之义,应寻求该缘。因为弱法不会有强的结果,强的结果也不会有弱法,而是弱者对弱者、中者对中者、强者对强者才相应,应取那个,若不相应则不应取。世尊开始说法时,从始至终都说示同非法品,如同在经的开头所指示之法,那也是该经的大部分结论。因为依该法之力,该经成为偈颂或分别论、小或大,然而有二种:相应或舍置,以及说示之舍置。也应寻求法之形式。如同世尊为了调伏渴爱而说示五根之防护,这只是意欲。世尊在牧牛者譬喻经及中部其他诸经中也说示,这只是意欲,这是世尊说示之相应,因此该法也应在其他分别论中寻求。因为不应只在一经中见到。相应者应取。
§42
Tattha katamaṃ anuññātaṃ? Yaṃ kiñci suttaṃ bhagavatā na bhāsitaṃ tañca suttesuyeva ndissati, evametaṃ dhāretabbaṃ. Yathā asukena bhāsitanti, taṃ suttaṃ vīmaṃsitabbaṃ. Kiṃ nu kho imaṃ suttaṃ anuññātaṃ khamaṃ bhagavato udāhu nānuññātaṃ khamaṃ, kiñci rūpañca suttaṃ bhagavato anuññātaṃ khamaṃ kiñci rūpañca nānuññātaṃ khamaṃ? Yaṃ sabbaso anotāretvā dasabalo gocaraṃ deseti, taṃ sabbaṃ suttaṃ bhagavato nānuññātaṃ khamaṃ. Atthipi so sāvako dasabalānaṃ gocaraṃ jānāti odhiso anodhiso, taṃ pana balaṃ sabbaso na jānāti aññathā nāma savanena, yathā āyasmatā sāriputtena yena brāhmaṇo ovadito, tassa āyasmato natthi indriyabalavemattañāṇaṃ, tena puggalaparo parañca taṃ ajānanto sati uttarikaraṇīye uppādito, so bhagavatā apasādito. Yathāva āyasmā mahākassapo bhāgineyyaṃ ovadati anantariyasamannāgato iddhipāṭihīrena aṅguliyo adīpetvā yaṃ sabbesaṃ dhammānaṃ kammasamādānānaṃ hetuso ṭhānaso yathābhūtaṃ ñāṇaṃ, tassa āyasmato saṃvijjate, tena naṃ ovadati, taṃ bhagavā karoti.
在此,什么是允许的?凡是世尊未曾说过的经,若在诸经中可见,应当如此持守。如「由某某所说」,应当审察该经。这部经是否允许、适合世尊,还是不允许、不适合?某些形式的经允许、适合世尊,某些形式则不允许、不适合。凡是完全未经深入而宣说十力者行境的,那一切经都不允许、不适合世尊。也有那样的弟子,或深入或不深入地了知十力者的行境,但他完全不了知那力,除非通过听闻。如具寿沙利子教诫婆罗门,该具寿没有根上下智,因此不知他人的根性,在有应作更上时却使他生起,他被世尊呵责。如具寿大咖萨巴教诫外甥,具足无间业,以神通示现点燃手指,凡是对一切法、业的承担,从因、从处如实了知的智,该具寿具有,因此他教诫他,世尊认可这样做。
‘‘Sacepi dasa pajjote, dhārayissasi kassapa;
「咖萨巴,即使你持十盏灯,
Neva dakkhati rūpāni, cakkhu tassa na vijjatī’’ti.
他既不见诸色，他的眼也不存在。
Api ca kho yathā dūto rājavacanena sattamanusāsati, evaṃ sesānugo aññātakaṃ ghosaṃ paresaṃ deseti. Anuññātakhamasuttaṃ gahetabbaṃ. Ananuññātakhamaṃ na gahetabbaṃ.
然而,正如使者以王之言教诫七人,如是随从者向其他人宣说所许可的声音。应取许可的食物,不应取不许可的食物。
Tattha katamo suttasaṅkaro? Pañcavidhaṃ suttaṃ, saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ dassanabhāgiyaṃ bhāvanābhāgiyaṃ asekkhabhāgiyaṃ. Aññaṃ ārādheyya aññaṃ deseti aññassa ca suttassa atthaṃ aññamhi sutte niddisati. Suttassa vā hi anekākāraṃ atthaṃ niddisati. Ariyadhammasādhane atthaṃ vivarati. Vāsanābhāgiyassa atthaṃ dassanabhāgiyesu niddisati. Orambhāgiyānaṃ saṃyojanānaṃ atthaṃ uddhaṃbhāgiyesu niddisati. Mudumajjhānaṃ indriyānaṃ adhimattesu suttesu niddisati. Iti ayaṃ suttaṃ sambhedaṃ hetunā ca nissandena ca phalena ca niddesena ca mudumajjhādhimattatāyapi ca atthena ca byañjanena ca yo sambhedo, ayaṃ vuccati suttasaṅkaro. Yo asambhedo, ayaṃ vuccati suttavicayo.
于此,什么是经的混杂?经有五种:属于杂染部分的、属于习气部分的、属于见部分的、属于修习部分的、属于无学部分的。他应当成就一种却宣说另一种,或者在另一部经中分别论某部经的义理。或者他以多种方式分别论经的义理。他在圣法的成就中阐明义理。他在属于见部分的诸经中分别论属于习气部分的义理。他在上分结中分别论下分诸结的义理。他在针对利根的诸经中分别论钝根和中根。如是,这经的破坏,由于因、由于流出、由于果、由于分别论、由于钝中利的程度、由于义理、由于文句而有的破坏,这称为经的混杂。无破坏的,这称为经的简择。
Tatthāyaṃ uddānagāthā于此有摄颂
Purimānaṃ akkhaṇḍaṃ, yathābhūtassa paccayo;
前者的不破坏,是如实的缘;
Nissando vāsanāsaddhi, anuññā suttasaṅkaro.
流出是习气的成就,许可是经的混杂。
Therassa mahākaccāyanassa · 长老玛哈咖吒那之
Suttavicayo nāma catutthabhūmi. · 名为经抉择之第四地