5. Pañcamabhūmi5. 第五地
5. Pañcamabhūmi5. 第五地
§43
Tattha katamo hāravibhaṅgo? Yattha soḷasa hārā akkharaso bhedaṃ gacchanti. Tattha ādimhi desanāhāro. Tattha ayaṃ gāthā kusalā vā akusalā vā saccāni vā saccekadeso vā. Kiṃ desitanti? Sutte vīmaṃsā desanāhāro. Yathā ariyasaccāni nikkhepo cattāri saccāni sādhāraṇāni asādhāraṇāni ca. Yāni ca aṭṭhārasa padāni dukkhato satta padāni saṅkhepena kāyikena cetasikena dukkhena, appiyasampayogena piyavippayogena ca tīhi ca saṅkhatāhi. Tattha tīṇi saṅkhatalakkhaṇāni tisso dukkhatā uppādo saṅkhatalakkhaṇaṃ, saṅkhāradukkhatāya dukkhatā ca saṅkhatalakkhaṇaṃ, vipariṇāmadukkhatāya dukkhatāti aññathatthaṃ ca saṅkhatalakkhaṇaṃ, dukkhadukkhatāya ca dukkhatā, imesaṃ tiṇṇaṃ saṅkhatalakkhaṇānaṃ tīsu vedanābhūmīsu adukkhamasukhā vedanā uppādo saṅkhatalakkhaṇaṃ, saṅkhāradukkhatāya ca dukkhatā tayo saṅkhatalakkhaṇaṃ, sukhā vedanāya ca vipariṇāmadukkhatāya ca dukkhatāti aññathattaṃ saṅkhatalakkhaṇaṃ, dukkhāvedanā dukkhadukkhatā ca dukkhatā imamhi imesu navapadesu paṭhamakesu sattasu padesu soḷasasu padesu dukkhā pariyesitabbā, ekādasa dukkhatāya ca lakkhaṇaṃ niddese niddiṭṭhaṃ. Pātubhāvalakkhaṇā jātiyā ca pātubhāvacutilakkhaṇo cutoti vitthārena pannarasapadāni kattabbāni, evaṃ sādhāraṇāni asādhāraṇāni ca sattasu dasasu padesu saññāsa tividhe ca sāsanappaṭṭhāne aṭṭhārasavidhesu ca suttādhiṭṭhānesu dasavidhesu ca suttavidheyyesu soḷasavidhesu ca hāresu ekavīsatividhāya ca pavicayavīmaṃsāyāti idaṃ desitaṃ. Yathābhūtañca desitanti, ayaṃ vuccati desanāhāro.
于此,什么是串的分别论?在那里,十六串以字母的方式分别论。于此,在开始时是说示串。于此,此偈颂是善或不善,或是诸谛或谛的一部分。说示什么?在经中的审察是说示串。如圣谛的分别论,四谛是共通的和不共通的。以及那十八句从苦,七句简略地以身苦、心苦、不爱相应、爱别离,以及以三种三十二相。于此,三种三十二相是三种苦性:生是三十二相,行苦性的苦是三十二相,坏苦性的苦即变异是三十二相,苦苦性的苦。这三种三十二相在三受地中:不苦不乐受是生的三十二相,以及行苦性的苦是三种三十二相,乐受以及坏苦性的苦即变异是三十二相,苦受是苦苦性的苦。在此,在这九句中,在最初的七句中,在十六句中应寻求苦,十一种苦性以及相在分别论中已说。生的显现相以及灭的显现灭相,详细地应作十五句,如此共通的和不共通的在七句、十句中,在三种教说的建立中,以及在十八种经的所依中,以及在十种经的种类中,以及在十六种串中,以及在二十一种审察的审察中,此是所说示的。以及如实所说示,此称为说示串。
§44
Tattha katamo vicayo hāro?
于此,什么是审察串?
Padaṃ pañhā ca pucchā ca, kiṃ pubbaṃ kiñca pacchimaṃ;
「句、问以及所问,什么是前、什么是后;
Anugīti sā ca vicayo, hāro vicayoti niddiṭṭho.
随诵以及那审察,串称为审察已说示。」
Padanti paṭhamaṃ padaṃ. Tassa ko attho? Yaṃ bhagavā puṭṭho āyasmatā ajitena taṃ gahetabbaṃ, katipadāni puṭṭhāni yathākiṃ kenassu nivuto lokoti gāthā, imāni katipadāni cattāri iti visajjanāya pucchā. Yattakehi padehi bhagavatā visajjitāni padāni iti pucchāya ca yā padānaṃ saṅkāsanā, idaṃ vuccati padanti.
句即第一句。其义是什么?世尊被具寿阿基答所问的应取,多少句被问「以何世间被覆」的偈颂,这些多少句是四句,如此以解答而问。以多少句世尊解答诸句,如此以问以及诸句的显示,此称为句。
Pañhāti imāni cattāri padāni. Kati pañhā? Eko vā dve vā taduttari vā imāni cattāri padāni eko pañho, atthānuparivatti byañjanaṃ hoti, sambahulānipi padāni ekamevatthaṃ pucchati. Imāni cattāri padāni anuparivattīni taṃ byañjanena eko pañhova hoti. Kenassu nivuto lokoti lokaṃ sandhāya pucchati, kenassu nappakāsati kissābhilepanaṃ brūsīti taṃyeva pucchati. Kiṃsu tassa mahabbhayanti taṃyeva pucchati. Evaṃ atthānuparivatti byañjanaṃ eko pañho hoti, so pañho catubbidho ekaṃsabyākaraṇīyo vibhajjabyākaraṇīyo paṭipucchābyākaraṇīyo ṭhapaniyoti. Tattha cakkhu aniccanti ekaṃsabyākaraṇīyo, yaṃ aniccaṃ taṃ dukkhanti vibhajjabyākaraṇīyo, siyā aniccaṃ na cakkhu, yānipi āyatanāni ca na cakkhu, tānipi aniccanti na cakkhuyeva, ayaṃ vibhajjabyākaraṇīyo, yaṃ cakkhu taṃ cakkhundriyaṃ neti paṭipucchābyākaraṇīyo, taṃ cakkhu tathāgatoti ṭhapaniyo. Aññatra cakkhunāti ṭhapaniyo pañho. Idaṃ pañhaṃ bhagavā kiṃ pucchito, lokassa saṃkileso pucchito. Kiṃ kāraṇaṃ? Tividho hi saṃkileso taṇhāsaṃkileso ca diṭṭhisaṃkileso ca duccaritasaṃkileso ca. Tattha avijjāya nivutoti avijjaṃ dasseti, jappāti taṇhaṃ dasseti, mahabbhayanti akusalassa kammassa vipākaṃ dasseti, sotaṃ nāma sukhavedanīyassa kammassa dukkhavedanīyo vipāko bhavissatīti netaṃ ṭhānaṃ vijjatīti bhagavā visajjeti, catūhi yo padehi avijjāya nivuto lokoti…pe… evaṃ vuccati.
问即这四句。多少问?一或二或更多,这四句是一问,义随转文字,众多句问一义。这四句随转,那以文字只是一问。「以何世间被覆」问关于世间,「以何不显现」问同样的,「你说什么是其大怖畏」问同样的。如此义随转文字是一问,那问是四种:一向记问、分别论记问、反问记问、舍置记问。于此,「眼是无常」是一向记问,「凡无常者是苦」是分别论记问,可能无常而非眼,以及那些处也非眼,那些也是无常,不只是眼,此是分别论记问,「凡眼是眼根吗」是反问记问,「那眼是如来」是舍置记问。「除了眼」是舍置问。此问世尊被问什么?被问世间的杂染。什么原因?因为杂染有三种:渴爱杂染、见杂染以及恶行杂染。于此,「以无明被覆」显示无明,「执着」显示渴爱,「大怖畏」显示不善业的果报,名为流,乐受业的苦受果报将有,此处不存在,世尊以四句解答「以无明世间被覆」……乃至……如此称为。
§45
Taduttari paṭipucchati, savanti sabbadhi sotāti gāthā, cattāri padāni pucchati taṃ bhagavā dvīhi padehi visajjeti.
更多反问,「诸流一切处流」的偈颂,问四句,世尊以二句解答。
Yāni sotāni lokasmiṃ, sati tesaṃ nivāraṇaṃ;
「世间中那些流,念是它们的防护;」
Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare.
我说诸流的防护,以慧来关闭它们。
Imāni cattāri padāni dvīhi padehi visajjeti. Idaṃ padanti pucchito, tassa saṃkiliṭṭhassa lokassa vodānaṃ pucchito, sotāni cha taṇhākāyā bahulādhivacanena niddiṭṭhā bhavanti sabbehi āyatanehi. Tāni sotāni kena nivāriyantīti pariyuṭṭhānapahānaṃ pucchati, kena sotā pidhīyareti anusayasamugghātaṃ pucchati. Tattha bhagavā chasu dvāresu satiyā deseti, yo hi sampajāno viharati satidovārike ca tassa indriyāni guttāni sambhavanti. Tattha guttesu indriyesu yā yā vipassanā, sā sā tesaṃ tesaṃ sotānaṃ tassā ca avijjāya yo loko nivuto accantapahānāya saṃvattati. Evaṃ sotāni pihitānipi bhavanti tato uttari pucchati.
这四句以两句来解答。当被问到「这是什么」时,当被问到那染污世间的清净时,诸流——六种渴爱身——以多种说法被指出,通过一切处。当被问到「以什么来防护那些流」时,是问随烦恼的断除;当被问到「以什么来关闭诸流」时,是问随眠的根除。在此,世尊以念来教导于六门,因为具正知而住、以念为门卫者,他的诸根得到守护。在诸根得到守护时,任何观都导向那些流和那无明——世间被它所覆盖——的完全断除。如此诸流也被关闭,之后进一步问。
Paññā ca sati ca nāmarūpassa kho tassa bhagavantaṃ puṭṭhumāgamma katthetaṃ upasammati imāni cattāri padāni bhagavā ekena padena visajjeti.
慧与念,以及名色——关于这些,来到世尊处问:「这在何处止息?」这四句世尊以一句来解答。
Yametaṃ pañhaṃ apucchi , ajita taṃ vadāmi te…pe…;
你所问的这个问题,阿基答,我告诉你……(中略)……
Viññāṇassa nirodhena, etthetaṃ upasammati.
以识的灭尽,这在此处止息。
Iminā pañhena kiṃ pucchati? Anupādisesanibbānadhātuṃ pucchati, taṃ bhagavā anupādisesāya nibbānadhātuyā visajjeti. Tattha paṭhamena pañhena saṃkilesaṃ pucchati. Dutiyena pañhena vodānaṃ pucchati. Tatiyena pañhena sopādisesanibbānadhātuṃ pucchati. Catutthena pañhena anupādisesanibbānadhātuṃ paṭipucchati tato uttari paṭipucchati.
以这个问题问什么?问无余涅槃界,世尊以无余涅槃界来解答。在此,以第一个问题问染污。以第二个问题问清净。以第三个问题问有余涅槃界。以第四个问题问无余涅槃界,之后进一步问。
Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;
那些已知法者,以及在此众多的有学者,
Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa.
贤者啊,被问时,请对我说他们的行仪。
Imāni cattāri padāni pucchati. Kati ca pana te pañhe saṅkhātadhammā ca arahantā sekkhā ca? Kiṃ pubbaṃ kiñca pacchimanti ayamattho. Tattha kataraṃ paṭhamaṃ pucchati, kataraṃ pacchā? Arahantaṃ paṭhamaṃ pucchati. Sekkhadhamme tattha kena padena saṅkhātadhammāti arahanto gahitā, puthūti sekkhā gahitā. Tesaṃ me nipakoti sādhāraṇaṃ padaṃ bhagavantaṃ pucchati. Tassa sādhāraṇāni ca asādhāraṇāni ca pañhesu pucchitabbāni. Taṃ bhagavā visajjeti. Na tathā puṭṭhaṃ, paṭhamaṃ puṭṭhaṃ, taṃ pacchā visajjeti. Yaṃ pacchā pucchitaṃ paṭhamaṃ visajjeti. Kiñca idaṃ pucchitaṃ visuddhānaṃ visujjhantānañca kā iriyāti idaṃ pucchi, taṃ kāmesu nābhigijjheyya. Manasānāvilo siyāti pariyuṭṭhānāni vitakkena ca bhagavā nivāreti, dve pana vitakkaanāvilatāya pariyuṭṭhānaṃ, yathā nīvaraṇesu niddiṭṭhaṃ. Kusalā sabbadhammesūti arahantaṃ visajjeti.
他问这四句。又,那些问题中,有多少是已知法者、阿拉汉和有学者?什么在前,什么在后,这是意义。其中,哪个先问,哪个后问?先问阿拉汉。在有学法中,以哪个词句「已知法者」被理解为阿拉汉,「众多」被理解为有学者。「对他们我请问」这共通的词句,他问世尊。对那共通的和不共通的,应在诸问题中询问。世尊解答那个。不是如所问的,先问的,那个后解答。后问的,先解答。又,这个所问「清净者和正在清净者的行仪是什么」,他问这个,那个「不应贪着诸欲,心不应混乱」,世尊以遍满和寻来防止,但两个寻为不混乱的遍满,如在诸盖中所说。「于一切法善巧」,解答阿拉汉。
Kenassu tarati oghanti gāthā, imāni cattāri padāni. Cattāroyeva pañhā. Kiṃ kāraṇaṃ, na hi ettha atthānuparivatti byañjanaṃ yathā paṭhamaṃ ajitapañhesu, tassa na ekaṃsena bahūni visajjanāni, bahukā pañhā, ekova na cāpi, sabbe pucchati, pubbe visajjito, yathā catuttho ajitopañhe, yaṃ ettha yathābhūtaṃ pariyesanāpadabandhena visajjanāyo evaṃ yathābhūtaṃ pariyesati. Yo puna ettha yaṃ evaṃ pucchati tattha ayamākāro pucchanāyaṃ antojaṭā bahijaṭāti gāthā pucchitavisajjanāya maggitabbā. Kathaṃ visajjitāti bhagavāti visajjeti? Sīle patiṭṭhāya naro sapaññoti gāthā. Tattha cittabhāvanāya samathā, paññābhāvanāya vipassanā. Tattha evaṃ anumīyati, ye dhammā samathena ca vipassanāya ca pahīyanti, te ime antojaṭā bahijaṭā. Tattha visajjanaṃ samathena rāgo pahīyati, vipassanāya avijjā. Ajjhattavatthuko rāgo antojaṭā, bāhiravatthuko rāgo bahijaṭā. Ajjhattavatthukā sakkāyadiṭṭhi, ayaṃ antojaṭā. Ekasaṭṭhi diṭṭhigatāni ca bāhiravatthukāni bahijaṭā, yā hi ajjhattavatthukā yā diṭṭhibhāgiyena bhavissati, ayaṃ jaṭā. Tathā saṃkhittena yā kāci ajjhattavatthukā taṇhā ca diṭṭhi ca, ayaṃ antojaṭā. Yā kāci bāhiravatthukā taṇhā ca diṭṭhi ca, ayaṃ bahijaṭā.
「以什么渡瀑流」偈颂,这四句。只有四个问题。什么原因?因为这里没有如最初阿基答问题中那样的义理转变的文句,对那个不是一向地有众多解答,众多问题,也不是只有一个,他问所有的,如第四阿基答问题中先前所解答的,这里以如实寻求句的连结的解答,如此如实寻求。又,这里对那个如此问的,这是问的方式,「内缠结、外缠结」偈颂,应以所问的解答来理解。如何解答?世尊解答?「住于戒的有慧之人」偈颂。其中,以心修习为止,以慧修习为观。其中如此推知:以止和以观所断的诸法,这些是内缠结、外缠结。其中解答:以止断贪,以观断无明。以内所缘为对象的贪是内缠结,以外所缘为对象的贪是外缠结。以内所缘为对象的有身见,这是内缠结。六十一见处和以外所缘为对象的是外缠结,因为以内所缘为对象的,将以见的部分而有,这是缠结。同样,简要地说,任何以内所缘为对象的渴爱和见,这是内缠结。任何以外所缘为对象的渴爱和见,这是外缠结。
Yathā devatā bhagavantaṃ pucchati ‘‘catucakkaṃ navadvāra’’nti gāthā . Tattha bhagavā visajjeti ‘‘chetvā naddhiṃ varattaṃ cā’’ti gāthā, idaṃ bhagavā dukkhanirodhagāminiṃ paṭipadaṃ visajjeti. Imāya visajjanāya bhagavā anumīyati kilese ettha purimāya gāthāya niddisitabbena. Taṃ hi catucakkanti cattāro vā hatthapādā. Navadvāranti nava vaṇamukhāni. Yathā catucakkanti cattāro upādānā, upādānappaccayā bhavo, upādānanirodhā bhavanirodho. Navadvāranti nava mānavidhā, mānajātikāya hi dukkhaṃ seyyenamhi paraso tīṇi tikāni puṇṇaṃ. Tikena saṃyuttaṃ hi pañcakāmaguṇiko rāgo. Tattha naddhīti taṇhā visajjīyati. Varattanti mānaṃ visajjeti, icchā lobho ca pāpakoti pañcakāmaguṇiko rāgo. Tattha visamalobho pāpakoti niddisiyati samūlataṇhanti. Aññāṇamūlakā taṇhāti aññāṇamūlakā taṇhā, taṇhāya ca diṭṭhiyā ca pahānaṃ. Ye ca puna aññepi keci catucakkayogena teneva kāraṇena ca yujjanti, saṃsāragāmino dhammā sabbe niddisitabbā. Tatthāyaṃ gāthā visajjanā pucchāya ca visajjanāya sameti . Yaṃ yadi sandena atha saha byākaraṇena anugītiyaṃ ca so vicayoti bhagavā yattakāni padāni nikkhipati, tattakehi anugāyati.
如天人问世尊「四轮九门」偈颂。其中世尊解答「断绳索和缰绳」偈颂,世尊解答这个导至苦灭的道。以此解答,世尊推知应在这里先前的偈颂中指出诸烦恼。因为「四轮」是四手足。「九门」是九疮口。如「四轮」是四取,以取为缘有有,以取灭而有灭。「九门」是九慢种类,因为以慢生起的苦,我胜、我等、我劣三组完成。以三组相应的是五欲功德的贪。其中「绳索」解答为渴爱。「缰绳」解答为慢,「欲、贪和恶」是五欲功德的贪。其中「不平等的贪和恶」被指出「连根的渴爱」。「以无明为根的渴爱」是以无明为根的渴爱,渴爱和见的断除。又,其他任何以四轮的连结,以那个原因相应的,应指出一切趣向轮回的诸法。其中这偈颂的解答与问和解答相合。如果以流,或者与解释一起,在随诵中,那个探究,世尊放下多少词句,以那么多随诵。
§46
Aṭṭhahi , bhikkhave, aṅgehi samannāgato bhikkhu dūteyyaṃ gantumarahati . Imāni aṭṭha padāni nikkhittāni. Chahi padehi bhagavā anugāyati.
诸比库!具足八支的比库值得去作使者。这八句被放下。世尊以六句随诵。
‘‘Yo ve na byathati patvā, parisaṃ uggavādiniṃ;
「到达说粗恶语的众会,他不动摇;
Na ca hāpeti vacanaṃ, na ca chādeti sāsanaṃ.
不减损言语,不隐藏教诫。
‘‘Asandiddhiṃ ca bhaṇati, pucchito na ca kuppati;
说不成就,被问时不恼怒;
Sa ve tādisako bhikkhu, dūteyyaṃ gantumarahatī’’ti.
那样的比库,值得去作使者。」
Tattha pana bhagavā yattakāni padāni nikkhipati, tattakehi anugāyati. Sattahi, bhikkhave, aṅgehi samannāgato kalyāṇamitto piyo garubhāvanīyoti vitthārena, idaṃ bhagavā sattahi padehi anugāyati. Iti bahussutavā anugāyati, appatarakathaṃ padaṃ vā nikkhepo, bahussutavā nava padāni nikkhepo, appatarikā anugītiyā bahutarikā anugāyati. Ayaṃ vuccati te anugīti ca vicayo, ayaṃ vicayo nāma hāro.
于此,世尊投下多少句,就以那么多来随诵。「诸比库!具足七支的善友是可爱的、可尊重的」等详说,世尊以七句来随诵此。如是多闻者随诵,少语句的投下,多闻者九句的投下,少的随诵以多的来随诵。这称为他们的随诵与抉择,这抉择名为取。
Tattha katamo yuttihāro?
于此,什么是理取?
Sabbesaṃ hārānaṃ, yā bhūmī yo ca gocaro tesaṃ;
一切取的,那是地与行境;
Yuttāyutti parikkhā, hāro yuttīti niddiṭṭho.
理与非理的考察,取被说为理。
Hārānaṃ soḷasannaṃ yathā desanā yathā vicayo yo ca niddisiyati, ayaṃ niddeso. Ayaṃ pucchā suttesu na yujjatīti yā tattha vīmaṃsā, ayaṃ yutti.
十六种取如何教说、如何抉择、以及被指示的,这是指示。这个问在诸经中不相应,那里的审察,这是理。
Yathā hi sahetū sappaccayā sattā saṃkilissanti, atthi hetu atthi paccayo sattānaṃ saṃkilesāya, sahetū sappaccayā sattā visujjhanti, atthi hetu atthi paccayo sattānaṃ visuddhiyā. Sīlavatā, ānanda, puggalena na veyyākaraṇiyā kinti me vippaṭisāro uppādeyya…pe… abyākaraṇaṃ kattabbaṃ, ayaṃ visuddhiyā maggo. Tassa hetu ko paccayo, sīlakkhandhassa cattāri cattāri hetu ca paccayo ca. Sappurisasaṃsevo yo ca patirūpadesavāso ca, ayaṃ upādāpaccayatā sappaccayo. Yaṃ porāṇakammaṃ assa vipāko paccayo, tāya paccayāya attasammāpaṇidhi, ayaṃ hetu. Iti sīlakkhandho sahetu sappaccayoti idaṃ lokikaṃ sīlaṃ.
譬如有因有缘众生杂染,有因有缘众生杂染,有因有缘众生清净,有因有缘众生清净。「阿难!持戒者不应记说『愿我不生后悔』……乃至……应作不记说,这是清净之道。」其因是什么、缘是什么?戒蕴的四四是因与缘。亲近善士与住于适当的地方,这是取缘性的有缘。那过去业的果报是缘,以那缘性自己的正确导向,这是因。如是戒蕴有因有缘,这是世间戒。
Yaṃ pana lokuttaraṃ sīlaṃ, tassa tīṇi indriyāni paccayo – saddhindriyaṃ vīriyindriyaṃ samādhindriyaṃ – ayaṃ paccayo. Satindriyañca paññindriyañca hetu. Paññāya nibbedhagāminiyā, yaṃ sīlaṃ jāyati. Sotāpannassa ca sīlaṃ tenāyaṃ hetu ayaṃ paccayo. Yaṃ puna samādhino passaddhi ca pīti ca pāmojjaṃ paccayo. Yaṃ sukhaṃ hetu tena samādhikkhandho sahetu sappaccayo. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ paññā. Tassa paratoghoso ajjhattaṃ ca yoniso manasikāro hetu ca paccayo ca, iti ime tayo khandhā sahetū sappaccayā evaṃ satta paññā. Sattabyākaraṇīsu ca suttesu na yujjati. Ayaṃ yuttihāro. So catūsu mahāpadesesu daṭṭhabbo.
然而出世间戒,其三根是缘——信根、精进根、定根——这是缘。念根与慧根是因。以通达的慧,那戒生起。入流者的戒,因此这是因、这是缘。再者,定的轻安、喜、欢悦是缘。那乐是因,因此定蕴有因有缘。那已定者如实了知,这是慧。其从他听闻与内如理作意是因与缘,如是这三蕴有因有缘,如是七慧。在七记说经中不相应。这是理取。它应在四大教法中见。
§47
Tattha katamaṃ padaṭṭhānaṃ?
于此,什么是句处?
Dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhānaṃ;
胜者说法,以及彼法的所依处;
Iti yāva sabbadhammā, eso hāro padaṭṭhāno.
如是乃至一切法,此为所依处之摄。
Tattha pañcakāmaguṇā kāmarāgassa padaṭṭhānaṃ. Yesaṃ kesañci kāmarāgo uppajjati uppanno vā uppajjissati vā, etesu yepi pañcasu rūpesu āyatanesu nāññatra etehi kāmarāgassa padaṭṭhānanti. Vuccate, tena pañca kāmaguṇā kāmarāgassa padaṭṭhānaṃ. Pañcindriyāni rūparāgassa padaṭṭhānaṃ. Manindriyaṃ bhavarāgassa padaṭṭhānaṃ. Pañcakkhandhā sakkāyadiṭṭhiyā padaṭṭhānaṃ. Ekasaṭṭhi diṭṭhigatāni diṭṭhirāgassa padaṭṭhānaṃ. Kāmadhātu kāmarāgassa padaṭṭhānaṃ. Arūpadhātu arūparāgassa padaṭṭhānaṃ. Sukhasaññā kāmarāgassa padaṭṭhānaṃ. Byāpādasaññā byāpādassa padaṭṭhānaṃ. Asampajaññatā sammohassa padaṭṭhānaṃ. Nava āghātavatthūni byāpādassa padaṭṭhānaṃ. Navavidhaṃ mānaṃ mānassa padaṭṭhānaṃ. Sukhā vedanā rāgānusayassa padaṭṭhānaṃ. Dukkhā vedanā paṭighānusayassa padaṭṭhānaṃ. Adukkhamasukhā vedanā avijjānusayassa padaṭṭhānaṃ. Attavādupādānañca musāvādo ca lobhassa padaṭṭhānaṃ. Pāṇātipāto ca pisuṇavācā ca pharusavācā ca byāpādassa padaṭṭhānaṃ. Micchattañca samphappalāpo ca mohassa padaṭṭhānaṃ. Bhavaṃ bhogañca vokāro ahaṃkārassa padaṭṭhānaṃ. Bāhirānaṃ pariggaho mamaṃkārassa padaṭṭhānaṃ. Kāyassa saṅgaṃ diṭṭhiyā padaṭṭhānaṃ. Kāyikadoso dosassa padaṭṭhānaṃ. Kāyikakāsāvo lobhassa padaṭṭhānaṃ. Yo yo vā pana dhammo yena yena ārammaṇena uppajjati saccādhiṭṭhānena vā dhammādhiṭṭhānena vā anusayanena vā, so dhammo tassa padaṭṭhānaṃ. Tena sārammaṇena so dhammo uppajjati.
于此,五欲功德是欲贪的所依处。无论何人的欲贪已生起、正生起或将生起,除了这五种色处之外,欲贪别无所依处。因此说,五欲功德是欲贪的所依处。五根是色贪的所依处。意根是有贪的所依处。五蕴是身见的所依处。六十一见处是见贪的所依处。欲界是欲贪的所依处。无色界是无色贪的所依处。乐想是欲贪的所依处。嗔恨想是嗔恨的所依处。不正知是痴的所依处。九恼事是嗔恨的所依处。九种慢是慢的所依处。乐受是贪随眠的所依处。苦受是嗔随眠的所依处。不苦不乐受是无明随眠的所依处。我论取与妄语是贪的所依处。杀生、两舌与粗恶语是嗔恨的所依处。邪性与杂秽语是痴的所依处。有、财富与言说是我慢的所依处。对外物的执取是我所慢的所依处。身的结合是见的所依处。身的过失是嗔的所依处。身的垢秽是贪的所依处。或者任何法以任何所缘、以谛决定、以法决定或以随眠而生起,该法即是彼的所依处。该法以彼所缘而生起。
Yathā manusso purimassa padassa padaṭṭhānaṃ alabhanto dutiyaṃ padaṃ uddharati, so pacchānupadaṃ saṃharati. Yadi pana yo na dutiyapadassa padaṭṭhānaṃ labhati, aparaṃ padaṃ uddharati. Tassa yo ceso paccayo bhavati. Evaṃ dhammo kusalo vā akusalo vā abyākato vā padaṭṭhānaṃ alabhanto na pavattati. Yathā payuttassa dhammassa yonilābho , ayaṃ vuccati padaṭṭhāno hāro.
譬如人若不得前足的所依处,便举起后足,他收回后面的足。但若他不得后足的所依处,便举起另一足。那成为他的缘。如是,善法或不善法或无记法若不得所依处便不转起。如相应法的处所获得,此称为所依处之摄。
§48
Tattha katamo lakkhaṇo hāro?
于此,什么是相之摄?
Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā tena;
说非法品时,凡与彼具同一相的诸法;
Sabbe bhavanti vuttā, so hāro lakkhaṇo nāma.
一切皆已说,此三十二相之摄。
Yesañca susamāraddhā, niccaṃ kāyagatāsatīti gāthāya vuttāya kāyagatāsatiyā vuttā vedanāgatā cittagatā dhammagatā ca sati catunnaṃ satipaṭṭhānānaṃ ekena satipaṭṭhānena. Na hi cittaṃ ekasmiṃ viññāṇaṭṭhitiyā pavattati, nānāsu gatīsu pavattati, kāyagatāsatiyā vuttāya vuttā vedanāgatā cittadhammagatā ca. Na hi kāyagatāsatiyā bhāvitāya satipaṭṭhānā cattāro bhāvanāpāripūriṃ na gacchanti. Evaṃ tassadisesu dhammesu vuttesu sabbadhammā vuttā ca bhavanti.
当说「凡彼等善勤修,常修身至念」之偈而说身至念时,已说受至念、心至念与法至念,以一须跋说须跋。因为心不在一识住中转起,而在种种趣中转起,说身至念时已说受至念、心至念与法至念。因为修习身至念时,须跋不会不达到修习圆满。如是,说与此相似的诸法时,一切法皆已说。
Sacittapariyodāpanaṃ, etaṃ buddhāna sāsananti gāthā cetasikā dhammā vuttā, citte rūpaṃ vuttaṃ. Idaṃ nāmarūpaṃ dukkhaṃ ariyasaccaṃ. Tato sacittapariyodāpanā yaṃ yaṃ odapeti, taṃ dukkhaṃ. Yena odapeti, so maggo. Yato odapanā, so nirodho. Cakkhuṃ ca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tattha sahajātā vedanā saññā cetanā phasso manasikāro ete te dhammā ekalakkhaṇā uppādalakkhaṇena. Yo ca rūpe nibbindati, vedanāya so nibbindati, saññāsaṅkhāraviññāṇesupi so nibbindati. Iti ye ekalakkhaṇā dhammā, tesaṃ ekamhi dhamme niddiṭṭhe sabbe dhammā niddiṭṭhā honti, ayaṃ vuccati lakkhaṇo hāro.
「净化自心,此是诸佛之教」,此偈颂中说的是心所法,在心中说色。此名色是苦圣谛。由此净化自心,凡所净化者,彼是苦。以何净化者,彼是道。从何净化,彼是灭。缘眼与色而生起眼识,于此俱生的受、想、思、触、作意,这些法以生起为相而具有同一相。凡于色厌离者,彼于受厌离,于想、行、识亦厌离。如是,诸具同一相之法,于非法品被指示时,一切法皆被指示,此称为相之省略。
Tattha katamo catubyūho hāro?
于此,什么是四种省略?
Nirutti adhippāyo ca, byañjanā desanāya ca;
词与义趣,以及文句与教说;
Suttattho pubbāparasandhi, eso hāro catubyūho.
经义与前后连结,此是四种省略。
Tattha katamā nirutti, sā kathaṃ pariyesitabbā ? Yathā vuttaṃ bhagavatā ekādasahi aṅgehi samannāgato bhikkhu khippaṃ dhammesu mahattaṃ pāpuṇāti, atthakusalo ca hoti, dhammakusalo ca hoti, niruttikusalo ca hoti, itthādhivacanakusalo ca hoti, purisādhivacanakusalo ca, vipurisādhivacanakusalo ca, atītādhivacanakusalo ca, anāgatādhivacanakusalo ca, paccuppannādhivacanakusalo ca. Ekādhippāyena kusalo nānādhippāyena kusalo. Kimhi desitaṃ, atītānāgatapaccuppannaṃ. Itthādhivacanena purisādhivacanena vipurisādhivacanena sabbaṃ yathāsuttaṃ niddiṭṭhaṃ. Taṃ byañjanato niruttikosallato yo yaṃ suttassa suniruttidunniruttitaṃ avekkhati, idaṃ evaṃ niropayitabbaṃ. Idampi na niropayitabbaṃ. Idaṃ vuccate niruttikosallaṃ.
于此,什么是词,应如何寻求?如世尊所说,具足十一支的比库于诸法中迅速达到伟大:善巧于义、善巧于法、善巧于词、善巧于阴性词、善巧于阳性词、善巧于中性词、善巧于过去词、善巧于未来词、善巧于现在词、以一义趣善巧、以种种义趣善巧。于何处教说?过去、未来、现在。以阴性词、阳性词、中性词,一切如经所指示。彼从文句、从词之善巧,观察经之善词与恶词,此应如是安立,此亦不应安立。此称为词之善巧。
§49
Tattha katamaṃ adhippāyakosallaṃ? Yathādesitassa suttassa sabbassa vāraṃ gacchati imena bhagavatā desitabbanti. Yathā kiṃ appamādo amataṃ padaṃ, pamādo maccuno padanti gāthā. Ettha bhagavato ko adhippāyo? Ye asītimeva ākaṅkhanti te appamattā viharissanti, ayaṃ adhippāyo.
于此,什么是义趣之善巧?如所教说之经的一切,以此世尊应教说而得通达。譬如「不放逸是不死道,放逸是死道」之偈颂。于此世尊的义趣是什么?凡希求不死者,彼等将住于不放逸,此是义趣。
Yogassa kālaṃ na nivattati yā ca, so na tattha pāpintave bhavanti;
瑜伽之时不退转,以及彼不应于彼处导入;
Vedanāmaggaisinā paveditaṃ, dhutarajāsavā dukkhā pamokkhātā.
以受、道、箭所宣说,已除尘垢与诸漏,从苦解脱。
Ettha bhagavato ko adhippāyo? Ye dukkhe nāssādakā , te vīriyamārabhissanti dukkhakkhayāyāti. Ayaṃ tattha bhagavato adhippāyo. Iti gāthāya vā byākaraṇena vā desite iminā suttena sādhakā, yo evaṃ dhammānudhammaṃ paṭipajjatīti so adhippāyo, ayaṃ vuccati desanādhippāyo.
于此,世尊的意趣是什么?那些不耽著于苦者,他们将发起精进以灭苦。这是世尊于此的意趣。如此,以偈颂或以分别论而说示此经,成就者,即如此法随法行者,这是意趣,这称为说示意趣。
Tattha katamo pubbāparasandhi? Yaṃ gāthāyaṃ vā suttesu vā padāni asīti tāni bhavanti evaṃ vā evameti tassā gāthāya suttassa vā yāni purimāni padāni yāni ca pacchimakāni , tāni samosāretabbāni. Evaṃ so pubbāparena sandhi ñāyati. Yā ekā samāraddhā gāthā dve tīṇi vā tassa mekadese bhāsitānaṃ abhāsitāhi gāthāhi aniddiṭṭho attho bhavati tadupadhāritabbaṃ. Yaṃva sabbā itissa pariyesamānassa pariyesanā kaṅkhā, tassa vā puggalassa paññattīnaṃ apare pariyesitabbaṃ. Idaṃ vuccate pubbāparena sandhi. Kosallanti vatthuto nidānakosallaṃ. Byañjanato niruttikosallaṃ. Desanādhippāyakosallaṃ. Pubbāparena sandhikosallaṃ. Tattha tassa gāthā pariyesitā nidānaṃ vā. Upalabbhituṃ na attho niddisitabbo vatthuto nidānakosallaṃ atthakosallaṃ imehi catūhi padehi attho pariyesiyanto yathābhūtaṃ pariyiṭṭho hoti. Atha ca sabbo vatthuto vā nidānena vā yo adhippāyo byañjano nirutti sandhi ca anuttaro eso pubbāparena evaṃ suttatthena desitabbaṃ. Ayaṃ catubyūho hāro.
于此,什么是前后连结?在偈颂或诸经中,有些词句是如此,或者是这样,对于那偈颂或经,前面的词句与后面的词句,应当连结。如此,他以前后而知连结。当一首偈颂开始说了两三处,在某一处所说的,以未说的偈颂,未指示的义理,应当理解那个。或者对于一切寻求者的寻求、疑惑,对于那个人,应当寻求其他的施设。这称为前后连结。巧智:即事巧智、因缘巧智。从文字而言,即词巧智。说示意趣巧智。前后连结巧智。于此,寻求那偈颂的因缘,或者不能获得,应指示义理,即事因缘巧智、义巧智,以这四足寻求义理,如实地寻求。然而,一切从事或从因缘,凡意趣、文字、词、连结,这是无上的前后,如此应以经义说示。这是四支摄取。
§50
Tattha katamo āvaṭṭo hāro?
于此,什么是转回摄取?
Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;
在一个立足处,寻求其余的立足处;
Āvaṭṭati paṭipakkhe, āvaṭṭo nāma so hāro.
转回于对治,这称为转回摄取。
Yathā kiṃ unnaḷānaṃ pamattānanti gāthāyo. Yaṃ pamādo, idaṃ kissa padaṭṭhānaṃ? Kusalānaṃ dhammānaṃ osaggassa. Kusaladhammosaggo pana kissa padaṭṭhānaṃ ? Akusaladhammapaṭisevanāya. Kissa padaṭṭhānaṃ, kusaladhammapaṭisevanāya? Kissa padaṭṭhānaṃ, kilesavatthupaṭisevanāya? Iti pamādena mohapakkhiyā diṭṭhi avijjā chandarāgapakkhiyā. Tattha taṇhā ca diṭṭhi cattāro āsavā taṇhā kāmāsavo ca bhavāsavo ca diṭṭhāsavo ca avijjāsavo ca. Tattha citte atthīti diṭṭhi cetasikesu niccanti pañcasu kāmaguṇesu ajjhāvahanena kāmāsavo, upapattīsu āsatti bhavāsavo. Tattha rūpakāyo kāmāsavassa bhavāsavassa ca padaṭṭhānaṃ. Nāmakāyo diṭṭhāsavassa avijjāsavassa ca padaṭṭhānaṃ.
譬如「放逸者、放逸者」的偈颂。什么是放逸?这是什么的立足处?是诸善法的舍弃。而善法舍弃是什么的立足处?是不善法的习行。什么的立足处?是善法的习行。什么的立足处?是烦恼事的习行。如此,以放逸而有痴分的见、无明、欲贪分。于此,渴爱与见,四漏:渴爱即欲漏、有漏,见即见漏,无明即无明漏。于此,「心中有」即见,「心所中常」,在五欲功德中,以执取为欲漏,在诸有中的执著为有漏。于此,色身是欲漏与有漏的立足处。名身是见漏与无明漏的立足处。
Tattha alliyanāya ajjhattavāhanaṃ kāmāsavassa lakkhaṇaṃ. Patthanaganthanaabhisaṅkhārakāyasaṅkhāraṇaṃ bhavāsavassa lakkhaṇaṃ, abhiniveso ca parāmāso ca diṭṭhāsavassa lakkhaṇaṃ. Appaṭivedho dhammesu asampajaññā ca avijjāsavassa lakkhaṇaṃ. Ime cattāro āsavā cattāri upādānāni. Kāmāsavo kāmupādānaṃ, bhavāsavo bhavupādānaṃ, diṭṭhāsavo diṭṭhupādānaṃ, avijjāsavo attavādupādānaṃ, imehi catūhi upādānehi pañcakkhandhā. Tattha avijjāsavo citte pahātabbo, so citte cittānupassissa pahīyati. Diṭṭhāsavo dhammesu pahātabbo, so dhammesu dhammānupassissa pahīyati. Bhavāsavo āsattiyā pahātabbo, so vedanāsu vedanānupassissa pahīyati. Kāmāsavo pañcasu kāmaguṇesu pahātabbo, so kāye kāyānupassissa pahīyati. Tattha kāyānupassanā dukkhamariyasaccaṃ bhajati. Vedanānupassanā pañcannaṃ indriyānaṃ paccayo sukhindriyassa dukkhindriyassa somanassindriyassa domanassindriyassa upekkhindriyassa, sattakilesopacāro tena samudayaṃ bhajati. Citte cittānupassanā nirodhaṃ bhajati. Dhammesu dhammānupassanā maggaṃ bhajati. Tenassa catūsu ca dassanena tasseva sabbe pahīyanti, yena niddiṭṭhā paṭhamaṃ unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā. Jānato hi passato āsavānaṃ khayo dukkhaṃ samudayo nirodho maggo hi akusalā dhammā. Evaṃ pariyesitabbā. Yāva tassa akusalassa gati tato paṭipakkhena akusale dhamme pariyesati tesaṃ kilesānaṃ hārena āvaṭṭati. Ayaṃ vuccate āvaṭṭo hāro. Evaṃ sukkāpi dhammā pariyesitabbā. Akusaladhamme āgamissa.
于此,以执著、内执取为欲漏的特相。愿求、结缚、有行、身行为有漏的特相,执著与执取为见漏的特相。于诸法不通达、不正知为无明漏的特相。这四漏即四取。欲漏为欲取,有漏为有取,见漏为见取,无明漏为我语取,以这四取而有五蕴。于此,无明漏应于心断除,它于心被随观心者断除。见漏应于诸法断除,它于诸法被随观法者断除。有漏应于执著断除,它于诸受被随观受者断除。欲漏应于五欲功德断除,它于身被随观身者断除。于此,身随观趋向苦圣谛。受随观是五根的缘:乐根、苦根、喜根、忧根、舍根,七烦恼的近行,因此趋向集。于心随观心趋向灭。于诸法随观法趋向道。因此,以四者的见,一切被断除,由此最初指示「放逸者、放逸者,他们的诸漏增长」。因为知者、见者有诸漏的灭尽,苦、集、灭、道,这些是不善法。应如此寻求。直到那不善的趣向,然后以对治寻求不善法,以诸烦恼的摄取而转回。这称为转回摄取。如此,善法也应当寻求。来到不善法。
Tattha āvaṭṭassa hārassa ayaṃ bhūmi sati upaṭṭhānā ca vipallāsā ca cattāri ñāṇāni sakkāyasamuppādāyagāminī ca paṭipadā sakkāyanirodhagāminī paṭipadā.
于此,转回摄取的基础是念住、颠倒、四智、导向身见集起之道、导向身见灭之道。
§51
Tattha katamo vibhatti hāro? Yaṃ kiñci vibhajjabyākaraṇīyaṃ vuccati vibhatti hāro. Yathā kiṃ āgantvā ca puna puggalo hoti, no vāgataṃ na paribhāsati paripucchatāya pañhāya atiyanaṃ ekassa kiñci – ayaṃ vuccate vibhatti hāro.
于此,什么是分别论法?凡是应以分别论而分别论的,称为分别论法。譬如:「来了之后,那个人是什么?不是来了的不呵责,对于所问的问题,超越某一个任何事物」——这称为分别论法。
Tattha katamo parivattano hāro. Yaṃ kiñci paṭipakkhaniddeso, ayaṃ vuccati parivattano hāro. Yathā vuttaṃ bhagavatā sammādiṭṭhikassa purisapuggalassa micchādiṭṭhi nijjiṇṇā hotīti vitthārena sabbāni maggaṅgāni. Ayaṃ vuccate parivattano hāro.
于此,什么是转变法?凡是对治的分别论,这称为转变法。譬如世尊所说:「对于具正见的人,邪见已被舍断」,详细地说一切道支。这称为转变法。
Tattha katamo vevacano hāro?
于此,什么是同义语法?
Vevacanehi anekehi, ekaṃ dhammaṃ pakāsitaṃ;
以诸多同义语,显示非法品;
Sutte yo jānāti suttavidū, vevacano nāma so hāro.
于经中知晓的通经者,那称为同义语法。
Yathā āyasmā sāriputto ekamhi vatthumhi vevacanena nānāvuttena bhagavatā pasaṃsito ‘‘mahāpañño sāriputto hāsapañño javanapañño’’ti idaṃ paññāya vevacanaṃ. Yathā ca maggavibhaṅge niyyānattho ekamekaṃ maggaṅgaṃ vevacanehi niddiṭṭhaṃ. Evaṃ avijjāya vevacanā. Ekaṃ akusalamūlaṃ tadeva santaṃ tesu tesu janapadesu tena tena pajānanti. Na hi anena tadevapi ālapiyanti aññaṃ bhajati. Sabbakāmajahassa bhikkhunoti kāmā ālapitā. Yassa nitthiṇṇo saṅkoti teyeva kāme saṅkāti ālapati. Suṇamānassa puretaraṃ rajjanti teyeva kāme rajjanti ālapati. Evaṃ suttamhi yo dhammo desiyati tassa pariyeṭṭhi ‘‘katamassa dhammassa idaṃ nāmaṃ katamassa idaṃ vevacana’’nti. Sabbaññū hi yesaṃ yesaṃ yā nirutti hoti, yathāgāmi tena tena desetīti tassa vevacanaṃ pariyesitabbaṃ. Ayaṃ vevacano hāro.
譬如具寿沙利子在一个事例中,以同义语的种种说法被世尊赞叹:「沙利子是大慧者、速慧者、捷慧者」,这是慧的同义语。譬如在道分别论中,以同义语分别论每一道支的出离义。如此无明的同义语。一个不善根,那同一个存在的,在那些那些地方,以那个那个而了知。并非以此称呼那同一个,而称呼另一个。「舍断一切欲的比库」,欲被称呼。「对于他已超越渴」,那些欲称为渴而称呼。「听闻者先前染着」,那些欲称为染着而称呼。如此在经中所教导的法,应寻求那个:「这是什么法的名称?这是什么的同义语?」一切知者对于那些那些有语言,如其所应以那个那个而教导,应寻求那个的同义语。这是同义语法。
§52
Tattha katamo paññatti hāro? Cattāri ariyasaccānīti suttaṃ niddisati, nikkhepapaññatti. Yā samudayapaññatti. Kabaḷīkāre āhāre atthi chando atthi rāgo yāva patiṭṭhitaṃ. Tattha viññāṇaṃ pabhavapaññattiṃ paññapeti. Kabaḷīkāre āhāre natthi chando…pe… samugghāti paññatti.
于此,什么是施设法?「四圣谛」,经分别论,这是安立施设。集的施设。「于段食中有欲有贪,乃至已住立。于此识施设生起施设。于段食中无欲……省略……根除施设。」
Tassa kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccatīti pahānapaññattiṃ paññapeti. Taṇhā yassa purakkhatā paññā parivattati gāthā manāpapaññattiṃ paññapeti. Evaṃ pana manāpapaññattīti ekadhammaṃ bhagavā paññapeti. Na hi taṇhā dukkhasamudayoti kāretvā sabbattha taṇhāsamudayo niddisitabbo. Yathā uppannaṃ kāmavitakkaṃ nādhivāseti vinodeti pajahatīti paṭikkhepapaññatti. Evaṃ sabbesaṃ dhammānaṃ kusalānañca akusalānañca yañcassa dhammakkhettaṃ bhavati, so ceva dhammo tattha pavattati. Tadavasiṭṭhā dhammā tassānuvattakā honti. Sā duvidhā paññatti – parādhīnapaññatti ca sādhīnapaññatti ca. Katamā sādhīnapaññatti? Samādhiṃ, bhikkhave , bhāvetha, samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. ‘‘Rūpaṃ anicca’’nti yathābhūtaṃ pajānāti, ayaṃ sādhīnapaññatti parādhīnapaññatti ca, sā paññatti paññāya ca sīlassa ca, yathā cattāri jhānāni bhāvetha. Tassa atthi samādhindriyaṃ mudūni cattāri indriyāni tāni catuparādhīnāni, tīṇi aveccappasādeti parādhīnaṃ samādhindriyaṃ cattāri indriyāni parādhīnāti catūsu ariyasaccesu aparādhīnaṃ paññindriyaṃ satipaṭṭhānesu sammappadhānesu vīriyindriyaṃ. Iti sake padaṭṭhāne sake khettasādhīno so dhammo, so ca tattha paññāpetabbo. Tassa paṭipakkhā nighāto niddisitabbo. Etthāyaṃ anekākārapaññatti kena kāraṇena ayaṃ dhammo paññattoti. Ayaṃ vuccate paññatti.
「他的心从欲漏解脱,心从有漏解脱,心从无明漏解脱」,施设舍断施设。「渴爱在前,慧转起」,偈颂施设可意施设。如此可意施设,世尊施设非法品。并非作「渴爱是苦集」而应处处分别论渴爱集。譬如「对已生起的欲寻不容忍、除去、舍断」,这是对抗施设。如此一切法,善与不善,凡是他的法领域,那法就在那里转起。其余的法是随顺那个的。那施设有二种:依他施设与自依施设。什么是自依施设?「诸比库,应修习定,诸比库,得定的比库如实了知。『色是无常』如实了知」,这是自依施设与依他施设,那施设是慧与戒的,譬如应修习四禅那。他有定根,四根柔软,那些依四他,「三不坏净」依他,定根四根依他,于四圣谛不依他,慧根于须跋、正勤中精进根。如此在自己的立足处、自己的领域自依的那法,那个应在那里施设。应分别论对于那个的对治的破除。于此这种种施设,以什么原因这法被施设?这称为施设法。
§53
Tattha katamo otaraṇo hāro? Chasu dhammesu otāretabbaṃ. Katamesu chasu? Khandhesu dhātūsu āyatanesu indriyesu saccesu paṭiccasamuppādesu. Natthi taṃ suttaṃ vā gāthā vā byākaraṇaṃ vā. Imesu channaṃ dhammānaṃ aññatarasmiṃ na sandissati. Ettāvatā esa sabbā desanā yā tā khandhā vā dhātuyo vā āyatanāni vā saccāni vā paṭiccasamuppādo vā, tattha pañcannaṃ khandhānaṃ vedanākkhandho rāgadosamohānaṃ padaṭṭhānaṃ. Tattha tisso vedanāyo tassa sukhāya vedanāya somanasso savicāro, dukkhāya vedanāya domanasso savicāro, adukkhamasukhāya vedanāya upekkho savicāro. Yaṃ puna tattha vedayitaṃ idaṃ dukkhasaccaṃ, khandhesu saṅkhārakkhandho tattha kāyo pamattaṃ saupavattati, tañca saṅkhāragato dvidhā ca bhavaṅgotaraṇaṃ kammaṃ tīṇi ca saṅkhārāni puññābhisaṅkhārā vā apuññā vā āneñjā vā hetu sabbasarāgassa no vītarāgassa, dosassa abhisaṅkhārāni ca avītarāgo ceteti ca pakappeti ca, vītarāgo pana ceteti ca no abhisaṅkharoti, yaṃ uṇhaṃ vajiraṃ kaṭṭhe vā rukkhe vā aññattha vā patantaṃ bhindati ca ḍahati ca, evaṃ sarāgacetanā ceteti ca abhisaṅkharoti ca. Yathā sataṃ vajiraṃ na bhindati na ca ḍahati, evaṃ vītarāgacetanā ceteti na ca abhisaṅkharoti. Tattha pañcannaṃ khandhānaṃ eko khandho anindriyasarīraṃ saññākkhandho.
于此,什么是下降之串?应下降于六法。于哪六法?于诸蕴、诸界、诸处、诸根、诸谛、缘起。没有那经或偈或分别论,不在这六法中的某非法品中显现。这一切教说的范围,即那些蕴或界或处或谛或缘起,于此,于五蕴中,受蕴是贪嗔痴的立足处。于此,有三种受,对于那乐受,有喜与寻,对于苦受,有忧与寻,对于不苦不乐受,有舍与寻。又于此,凡所感受的,这是苦谛。于诸蕴中,行蕴,于此,身放逸地随转,那行有二种:有分越度之业,以及三种行——福行或非福行或不动行,是一切有贪者的因,非离贪者的。嗔者之诸行,未离贪者思且作意,然而离贪者思但不作行。如热的金刚石落在木头或树或其他地方,既破坏又燃烧,如是有贪之思既思又作行。如冷的金刚石既不破坏也不燃烧,如是离贪之思思但不作行。于此,于五蕴中,一蕴是非根身,即想蕴。
Tattha dhātūnaṃ aṭṭhārasa dhātuyo. Tattha yā rūpī dasa dhātuyo, tāsu desiyamānāsu rūpakkhandho niddisitabbo, dukkhaṃ ariyasaccaṃ. Yepi ca cha viññāṇakāyā manodhātusattamā, tattha viññāṇakkhandho ca niddisitabbo, dukkhaṃ ariyasaccaṃ. Dhammadhātu pana dhammasamosaraṇā, so dhammo hetunā ca nissandena ca phalena ca kiccena ca vevacanena ca yena yena upalabbhati, tena tena niddisitabbo. Yadi vā kusalā yadi vā akusalā yadi vā abyākatā yadi vā asaṅkhatā. Dvādasannaṃ āyatanānaṃ dasa āyatanāni rūpāni taṃ dukkhaṃ ariyasaccaṃ niddisitabbaṃ. Rūpakkhandho ca manāyatanañca viññāṇakkhandhena niddisitabbaṃ, dukkhaṃ ariyasaccaṃ. Dhammāyatanaṃ nānādhammasamosaraṇaṃ. Tattha ye dhammā indriyānaṃ indriyesu niddisitabbā, ye anindriyānaṃ anindriyesu niddisitabbā. Pariyāyato ca otāretabbā. Yathā sā dhammadhātu tathā dhammāyatanaṃ pariyesitabbaṃ. Yāyeva hi dhammadhātu tadeva dhammāyatanaṃ anūnaṃ anadhikaṃ.
于此,于诸界中有十八界。于此,凡是色的十界,当说示它们时,应说示色蕴、苦圣谛。又凡是六识身与意界为第七,于此,应说示识蕴、苦圣谛。然而法界是诸法的集合,那法以因、以流出、以果、以作用、以同义语,以任何方式获得,应以那种方式说示。或者是善或者是不善或者是无记或者是无为。于十二处中,十处是色,那苦圣谛应被说示。色蕴与意处应以识蕴说示,苦圣谛。法处是种种法的集合。于此,凡是根的诸法应在诸根中说示,凡是非根的应在非根中说示。应以方便下降。如那法界,如是应寻求法处。凡是法界,那即是法处,不减不增。
Tattha paṭiccasamuppādo atthi tividho, atthi catubbidho, atthi duvidho. Tattha tividho paṭiccasamuppādo hetuphalanissando. Avijjā saṅkhārā taṇhā upādānaṃ ca ayaṃ hetu, viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā ca ayaṃ paccayo, yo bhavo ayaṃ vipāko, yā jāti maraṇaṃ ayaṃ nissando.
于此,缘起有三种,有四种,有二种。于此,三种缘起是因、果、流出。无明、行、渴爱、取,这是因。识、名色、六处、触、受,这是缘。凡是有,这是异熟。凡是生、死,这是流出。
Kathaṃ catubbidho hetu paccayo vipāko nissando ca? Avijjā ca taṇhāsaṅkhārā ca upādānaṃ ca – ayaṃ hetu. Viññāṇaṃ nāmarūpassa paccayo. Nāmarūpaṃ upapajjati, tathā upapannassa saḷāyatanaṃ phasso vedanā ca – ayaṃ paccayo. Yo bhavo ayaṃ vipāko. Yā jāti yā ca jarāmaraṇaṃ – ayaṃ nissando.
如何是四种?因、缘、异熟、流出。无明与渴爱、行与取,这是因。识是名色的缘。名色生起,对于如是生起者,六处、触、受,这是缘。凡是有,这是异熟。凡是生与老死,这是流出。
Kathaṃ duvidho paṭiccasamuppādo? Avijjā saṅkhārā taṇhā upādānaṃ – ayaṃ samudayo. Viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā bhavo jāti maraṇañca – idaṃ dukkhaṃ. Yaṃ pana avijjānirodhā saṅkhāranirodho imāni tappaṭipakkhena dve saccāni. Tasmā paṭiccasamuppādo yena ākārena niddiṭṭho, tena tena niddisitabbo.
如何是二种缘起?无明、行、渴爱、取,这是集。识、名色、六处、触、受、有、生、死,这是苦。又凡是从无明灭而行灭,这些以相对的方式是二谛。因此,缘起以任何方式被说示,应以那种方式说示。
Tathā bāvīsati indriyāni. Dvādasa indriyāni cakkhundriyāni cakkhundriyaṃ yena domanassindriyaṃ, idaṃ dukkhaṃ. Purisindriyaṃ ca diṭṭhiyā ca taṇhāpadaṭṭhānaṃ. Yato puriso purisakānaṃ taṃ evaṃ kātabbatā. Atha ajjhattaṃ sārajjati. Ayaṃ ahaṃkāro taṃ yasā sāratto bahiddhā pariyesati, ayaṃ mamaṃkāro evaṃ itthī, tattha sukhindriyaṃ ca somanassindriyaṃ ca purisindriyassānuvattakā honti. Tassa adhippāyaparipuṇṇā lobhadhammā kusalamūle pavaḍḍhenti. Tassa ce ayamadhippāyo na pāripūriṃ gacchati. Tassa dukkhindriyaṃ ca domanassindriyaṃ ca vattati. Doso ca akusalamūlaṃ pavaḍḍhati. Sace pana upekkhā bhāveti upekkhindriyassa anuvattakāmā bhavati. Amoho ca kusalamūlaṃ pavaḍḍhati. Iti satta indriyāni kilesavatthumupādāya ananvemāni avamāni sabbassa vedanā itthindriyaṃ purisindriyaṃ. Tattha aṭṭha indriyāni saddhindriyaṃ yāva aññātāvino indriyaṃ, ayaṃ dukkhanirodhagāminī paṭipadā. Dasannaṃ paññindriyānaṃ kāmarāgassa padaṭṭhānaṃ. Manindriyaṃ bhavarāgassa padaṭṭhānaṃ. Paññindriyāni rūparāgassa padaṭṭhānaṃ. Itthindriyaṃ ca purisindriyaṃ ca satta paññattiyā padaṭṭhānaṃ. Tattha yena yena indriyena yuttaṃ vā gāthāya otāretuṃ sakkoti, tena tena niddisitabbo. Evaṃ khandhesu dhātūsu āyatanesu saccesu paṭiccasamuppādesu ayaṃ otaraṇo hāro.
如是二十二根。十二根,眼根等,从眼根到忧根,这是苦。男根与见是渴爱的立足处。由于男子对男子之事,那应如是作。然后于内贪著。这是我慢,那以名声贪著于外寻求,这是我所慢,如是女子。于此,乐根与喜根是男根的随顺者。对于他,意欲圆满的贪法增长善根。若他的这意欲不达圆满,对于他,苦根与忧根转起。嗔与不善根增长。然而若修习舍,成为舍根的随顺者。无痴与善根增长。如是七根依烦恼事而不超越、不减少,一切受、女根、男根。于此,八根,从信根到具最上智根,这是导至苦灭之道。十命根是欲贪的立足处。意根是有贪的立足处。慧根是色贪的立足处。女根与男根是有情施设的立足处。于此,以任何根相应的,能下降于偈,应以那种方式说示。如是于诸蕴、诸界、诸处、诸谛、缘起,这是下降之串。
§54
Tattha katamo sodhano hāro? Yo gāthā ekena ārambho bhāsissanti. Tattha ekissā bhāsitāya avasiṭṭhāsu bhāsitāsu so attho na niddisitabbo. Kiṃ kāraṇaṃ? Na hi tāva so attho bhāsito, so abhāsito na sakkā niddisituṃ. Yathā kiṃ appamādo amataṃ padanti gāthā ayamekā gāthā niddisitabbā. Kiṃ kāraṇaṃ, atthikkhātāva imassa ārambhassa anabhāsitaṃ?
于此,什么是净化之串?凡偈以一义开始而说。于此,以一义说时,于其余所说中,那义不应说示。什么原因?因为那义尚未说,未说的不能说示。如「什么是不放逸不死之句」之偈,这一偈应被说示。什么原因?这开始的义说者确实是未说的吗?
Evaṃ visesato ñatvā, appamādamhi paṇḍitā;
「如是以特殊方式了知,诸贤智者于不放逸」
Appamāde pamodanti, ariyānaṃ gocare ratāti.
「他们于不放逸中欢喜,乐于诸圣者的行境。」
Idaṃ abhāsitaṃ. Imissāpi gāthāya bhāsitāya attho niddisitabbo. Kiṃ kāraṇaṃ, atthi tattha avasiṭṭhaṃ? Te jhāyino sātatikā, niccaṃ daḷhaparakkamāti gāthā, evaṃ imā gāthāyo upadhāritā yadā bhavanti, tadā attho niddisitabbo. Evaṃ assutapubbesu suttesu byākaraṇesu vā ekuddeso bhāsito. Yā vīmaṃsā tulanā idaṃ atthi kiccaṃ, idaṃ suttaṃ bhāsitaṃ tassa vevacanaṃ niddiṭṭhaṃ vā na vāti. Tattha yā vīmaṃsā, ayaṃ vuccate sodhano hāro.
这是所说的。对于这所说的偈颂,其义应被阐明。什么原因?那里有剩余吗?「那些禅修者、常修习者、常精进者」这偈颂,当这些偈颂如此被持时,那时其义应被阐明。如此在未曾听闻的诸经或诸分别论中,一个教说被说出。那审察、比较「这是应作的,这经被说出,其解释被阐明或未被阐明」。在那里,那审察,这被称为净化的方法。
§55
Tattha katamo adhiṭṭhāno hāro? Ekattatā ca vemattatā ca. Tattha kitapaññatti ca kiccapaññatti ca. Sā ekattatā ca vemattatā ca yathā paññatti ekavevacanena vemattatā pajānātīti paññā, sā ca ādhipateyyaṭṭhena paññatti. Yaṃ anomattiyaṭṭhena paññattanti. Taṃ anomattiyaṭṭhena paññābalaṃ. Tanubhūtā gocarattavasā sevasati tīsu ratanesu anussati buddhānussati dhammānussati saṅghānussati aviparītānussaraṇatāya. Sammādiṭṭhi dhammānaṃ pavicayena dhammavicayasambojjhaṅgo abhinīhārato abhiññāti. Saṅkhepena maggā kā vatthu avikopanatāya ekattā, yathā uṇhena saṃsaṭṭhaṃ uṇhodakaṃ, sītena saṃsaṭṭhaṃ sītodakaṃ khārodakaṃ guḷhodakanti, idaṃ ekattatā vemattatā ca.
在那里,什么是确立的方法?一性与多性。在那里,已作的施设与应作的施设。那一性与多性,如施设以一个语词了知多性之慧,那慧以主导义而施设。那以无等义而施设。那以无等义而为慧力。以微细的行境之力,他修习于三宝的随念:佛随念、法随念、僧随念,以不颠倒的忆念性。正见以诸法的简择而为择法觉支,以决意而为证智。简而言之,诸道以不破坏事物而为一性,如与热混合的热水,与冷混合的冷水、碱水、糖水,这是一性与多性。
Atthi puna dhammo nānādhammasaṅghato ekato yathārūpaṃ cattāro vāretabbā, tañca rūpanti ekattatā. Pathavīdhātu āpo tejo vāyodhātūti vemattatā. Evaṃ sabbā catasso dhātuyo rūpanti ekattatā, pathavīdhātu āpo tejo vāyodhātūti vemattatā. Pathavīdhātūti lakkhaṇato ekattatā, saṃkiṇṇavatthuto vemattatā. Yaṃ kiñci kakkhaḷalakkhaṇaṃ, sabbaṃ taṃ pathavīdhātūti ekattatā. Kesā lomā nakhā dantā chavi cammanti vemattatā. Evaṃ sabbaṃ catasso dhātuyo rūpanti ekattaṃ. Saddā gandhā rasā phoṭṭhabbāti vemattatā.
又有法由种种法聚集为一,如四大种应被防护,那色为一性。地界、水、火、风界为多性。如此一切四界为色是一性,地界、水、火、风界为多性。地界以相为一性,以混合的事物为多性。凡任何坚硬相,一切那是地界为一性。发、毛、爪、齿、皮、革为多性。如此一切四界为色是一性。声、香、味、触为多性。
Atthi puna dhammo vemattatā añño nāmaṃ labhati. Yathā kāyānupassanāya navasaññā vinīlakasaññā uddhumātakasaññā, ayaṃ asubhasaññā, yā ekattatā ārammaṇato vemattato, sā evaṃ saññāvedanāsu ādīnavaṃ samanupassato tathādhiṭṭhānaṃ samādhindriyaṃ ca sāyeva dhammesu tattha saññābhāvanā vīriyindriyaṃ ca dhammesu dhammānupassanā citte attasaññaṃ pajahato paññindriyaṃ ca citte cittānupassanā. (Iti) yo koci ñāṇapacāro sabbaso paññāya gocaro paññā, ayaṃ vemattatā, yathā kāmarāgo bhavarāgo diṭṭhirāgoti vemattatā taṇhāya. Iti yaṃ ekattatāya ca vemattatāya ca ñāṇaṃ vīmaṃsanā tulanā. Ayaṃ adhiṭṭhāno hāro.
又有法以多性而得另一名。如于身随观中的九想:青瘀想、膨胀想,这是须跋想,那一性以所缘为多性,如此随观想受中的过患,如此确立定根,那同样于诸法中,在那里想的修习为精进根,于诸法中法随观,于心中舍断我想为慧根,于心中心随观。(如此)凡任何智的行境,完全是慧的行境之慧,这是多性,如欲贪、有贪、见贪为渴爱的多性。如此,那于一性与多性的智、审察、比较。这是确立的方法。
§56
Tattha katamo parikkhāro hāro? Sahetu sappaccayaṃ vodānañca saṃkileso ca, yaṃ tadubhayaṃ pariyeṭṭhi, sa parikkhāro hāro. Iti dhammānaṃ sahetukānaṃ hetu pariyesitabbo, sappaccayānaṃ paccayo pariyesitabbo.
在那里,什么是资具的方法?有因、有缘的清净与杂染,那寻求两者,那是资具的方法。如此,对于有因的诸法,因应被寻求;对于有缘的诸法,缘应被寻求。
Tattha kiṃ nānākaraṇaṃ, hetussa ca paccayassa ca? Sabhāvo hetu, parabhāvo paccayo. Parabhāvassa paccayo hetupi, sabhāvassa hetuyā parabhāvassa kassaci paccayo avutto hetu, vutto paccayo. Ajjhattiko hetu, bāhiro paccayo. Sabhāvo hetu, parabhāvo paccayo. Nibbattako hetu, paṭiggāhako paccayo. Nevāsiko hetu, āgantuko paccayo. Asādhāraṇo hetu, sādhāraṇo paccayo. Ekoyeva hetu, aparāparo paccayo.
在那里,因与缘有什么差别?自性是因,他性是缘。他性的缘也是因,自性的因对于某些他性未说为因,说为缘。内在的是因,外在的是缘。自性是因,他性是缘。生起者是因,接受者是缘。住者是因,来者是缘。不共的是因,共的是缘。唯一的是因,相续的是缘。
Hetussa upakaraṇaṃ samudānetabbo. Samudānaṃ hetu, tattha duvidho hetu. Duvidho paccayo – samanantarapaccayo ca paramparapaccayo ca. Hetupi duvidho – samanantarahetu ca paramparahetu ca. Tattha katamo paramparapaccayo? Avijjā nāmarūpassa paramparapaccayo, viññāṇaṃ samanantarapaccayatāya paccayo. Yadi ādimhi avijjānirodho bhavati nāmarūpassa nirodhopi. Tattha samanantaraṃ kiṃ kāraṇaṃ paramparapaccayo samanantarapaccayo samuddānito, ayaṃ paccayato. Tattha katamo paramparahetu? Vijānantassa paramparahetutāya hetu, aññākāro samanantarahetutāya hetu. Yassa hi yaṃ samanantaraṃ nibbattati, so tassa hetupi jātinirodhā bahi ākāranirodho, ākāranirodhā daṇḍanirodho, daṇḍanirodhā khaṇḍanirodho. Evaṃ hetupi dvidhā so tāhi passitabbo.
因的助缘应被集合。集合是因,在那里因有二种。缘有二种:无间缘与辗转缘。因也有二种:无间因与辗转因。在那里,什么是辗转缘?无明是名色的辗转缘,识以无间缘性为缘。若在最初无明灭,则名色也灭。在那里,为何无间?辗转缘、无间缘被集合,这是从缘。在那里,什么是辗转因?了知者以辗转因性为因,另一行相以无间因性为因。对于谁,那无间生起,那也是其因,从生灭而外行相灭,从行相灭而杖灭,从杖灭而片段灭。如此因也有二种,应以那些来见。
Paṭiccasamuppādo yathā avijjāpaccayo tassa puna kiṃpaccayo, ayoniso manasikāro. So kassa paccayo saṅkhārānaṃ, iti paccayo ca samuppannaṃ ca tassa ko hetu avijjāyeva . Tathā hi purimā koṭi na paññāyati. Tattha avijjānusayo avijjāpariyuṭṭhānassa hetu purimā hetu pacchā paccayo, sāpi avijjāsaṅkhārānaṃ paccayo catūhi kāraṇehi sahajātapaccayatāya samanantarapaccayatāya abhisandanapaccayatāya patiṭṭhānapaccayatāya.
缘起如何?无明为彼之缘,那么什么又是无明的缘?非如理作意。它是什么的缘?诸行的。如此,缘与所生起者,其因是什么?正是无明。如是,前际不可知。于此,随眠无明是被无明所缠者之因,前者为因,后者为缘,而彼无明也是诸行之缘,以四种方式:俱生缘性、无间缘性、流注缘性、所依缘性。
§57
Kathaṃ sahajātapaccayatāya avijjāsaṅkhārānaṃ paccayo? Yaṃ cittaṃ rāgapariyuṭṭhaṃ, tattha avijjāpariyuṭṭhānena sabbaṃ paññāya gocaraṃ hanti. Tattha saṅkhārā tipaccayaṭṭhikā addhābhūmikāramahattassa ayaṃ avijjāsahasamuppannaṃ vuddhiṃ virūḷhiṃ vepullatamāpajjantī catūhi kāraṇehi paññā pahīyati. Katamehi catūhi? Anusayo pariyuṭṭhānaṃ saṃyojanaṃ upādānaṃ. Tattha anusayo pariyuṭṭhānaṃ jāti pariyuṭṭhitā saṃyujjati saṃyuttā upādiyati upādānapaccayā bhavo. Evaṃ te saṅkhārā tividhā uppannā bhūmigatā nāsaññattha ayaṃ maggena vinītattāyāti te thāmagatā apativinītātipi te saṅkhārāti vuccati, evaṃ sahetusamuppannaṭṭhena atthi meva paccayā saṅkhārānaṃ paccayo niddiṭṭhaṃ apanetvā kusalaṃ akusalaṃ kusalo ca akusalo ca pakkhipitabbo, vipākadhammā apanetvā vacanīyaṃ avacanīyaṃ vacanīyañca avacanīyañca pakkhipitabbaṃ, bhavaapevirittā, sabbasuttaṃ parikkhipitabbaṃ.
如何以俱生缘性,无明为诸行之缘?凡心被贪所缠,于彼处,被无明所缠者舍弃一切慧的行境。于彼处,诸行以三缘而住,因地位、时分、大性,此与无明俱生者增长、增盛、广大,以四种方式慧被舍弃。以何四种?随眠、缠、结、取。于彼处,随眠、缠、生、被缠者结合,已结合者执取,以取为缘而有。如是,彼等诸行以三种方式生起,已到达地,非想处,此以道调伏之义,彼等已到达力,不可调伏,如是称为诸行。如是,以与因俱生之义,确实有诸行之缘,已说明缘,除去善、不善,应包括善与不善,除去异熟法,应说可说、不可说,应包括可说与不可说,有之转起,应遍察一切经。
Dasa tathāgatabalāni cattāri vesārajjāni puññāni anaññākataṃ avijjā samanantarapaccayatāya saṅkhārānaṃ paccayo yena cittena saha samuppannā avijjā tassa cittassa samanantaracittaṃ samuppannanti, tassa yaṃ samanantaracittaṃ samuppannanti, tassa pacchimassa cittassa purimacittaṃ hetupaccayatāya paccayo, tena avijjā hetu tena cittena upādānaṃ anokāsakatā ñāṇaṃ na uppajjanti. Yā tassa appamādā dhātu abhijjhābhisanditā tahiṃ vipallāsā uppajjanti ‘‘asubhe subha’’nti ‘‘dukkhe sukha’’nti, tattha saṅkhārā uppajjanti rattā duṭṭhā mūlassa cetanā rāgapariyuṭṭhānena byāpādapariyuṭṭhānena avijjāpariyuṭṭhānena diṭṭhivipallāso vatthuniddese niddisitabbo , yaṃ viparītacitto vijānāti ayaṃ cittavipallāso, yā viparītasaññā upaggaṇhāti ayaṃ saññāvipallāso. Yaṃ viparītadiṭṭhi abhinivisati ayaṃ diṭṭhivipallāso. Aṭṭha micchattāni vaḍḍhanti, tīṇi akusalāni ayoniso manasikāre uppannaṃ viññāṇañca vijjañca karonti. Iti pubbāparante akusalānātaritaro saṅkhārā vuddhiṃ vepullataṃ gacchanti. Te ca mahatā ca appaṭividitā ponobhavikā saṅkhārā bhavanti. Iti evaṃ avijjā sahajātapaccayatāya saṅkhārānaṃ paccayo samanantarapaccayatāya ca.
如来十力、四无畏、诸福德、无他作,无明以无间缘性为诸行之缘,与心俱生之无明,彼心之无间心生起,彼无间心生起,对彼后心,前心以因缘性为缘,因此无明为因,因彼心,取无机会,智不生起。彼之放逸界被贪流注,于彼处颠倒生起:「于须跋为净」、「于苦为乐」,于彼处诸行生起,染、嗔、根之思,被贪所缠、被嗔所缠、被无明所缠,见颠倒应于事说明中说明,凡颠倒心了知,此为心颠倒;凡颠倒想执取,此为想颠倒;凡颠倒见执着,此为见颠倒。八邪性增长,三不善,于非如理作意生起识与明作。如是,于前后际,不善诸行增长、广大。而彼等以大、未遍知、再有之诸行而有。如是,无明以俱生缘性为诸行之缘,也以无间缘性。
§58
Kathaṃ abhisandanākārena avijjā saṅkhārānaṃ paccayo? Sā avijjā te saṅkhāre abhisanneti parippharati. Seyyathāpi nāma uppalaṃ vā padumaṃ vā taṃ udake vaḍḍhaṃ assa, sītena vārinā abhisannaṃ parisandanaṃ vuddhiṃ virūḷhiṃ vepullataṃ āpajjati. Evaṃ abhisandanaṭṭhena avijjā saṅkhārānaṃ paccayo.
如何以流注之相,无明为诸行之缘?彼无明流注彼等诸行,遍流。譬如青莲或红莲,若于水中增长,被冷水流注、遍流,增长、增盛、广大。如是,以流注之义,无明为诸行之缘。
Kathaṃ patiṭṭhahanaṭṭhena avijjā saṅkhārānaṃ paccayo? Te saṅkhārā avijjāyaṃ nissāya vuddhiṃ virūḷhiṃ vepullataṃ āpajjanti. Seyyathāpi nāma uppalaṃ vā padumaṃ vā pathaviṃ nissāya pathaviṃ patiṭṭhāya vuddhiṃ virūḷhiṃ vepullataṃ āpajjati. Ete saṅkhārā avijjāyaṃ patiṭṭhitā avijjāyaṃ nissāya vuddhiṃ virūḷhiṃ vepullataṃ gacchanti. Evaṃ patiṭṭhahanaṭṭhena avijjā saṅkhārānaṃ paccayo.
如何以住立之义,无明为诸行之缘?彼等诸行依止无明,增长、增盛、广大。譬如青莲或红莲,依止大地,住立于大地,增长、增盛、广大。此等诸行住立于无明,依止无明,增长、增盛、广大。如是,以住立之义,无明为诸行之缘。
Puna rāgasahagatassa kammassa vipākena paṭisandhimhi bhavo nibbattati, taṃ kammassa sabbaṃ abhiniviṭṭhaṃ aññāṇavasena ponobhavikā saṅkhārāti vuccanti, evampi avijjāpaccayā saṅkhārā atthi. Puna pañcasu ye ca sekkhā puggalā, ye ca asaññisamāpattiṃ samāpannā, ye ca bhavagatā, ye ca antogatāyeva saṃsedajā, ye ca vā pana añño hi koci anāgāmibhūtā na cetenti na ca patthenti, tesaṃ kiṃ paccayā saṅkhārā. Puna rāgā atthi tesaṃ saṅkhārāni upādānāni cittamanussarantiyeva avipakkavipākasamūhatā asamucchinnapaccayā tesaṃ puna ca gato bhavati. Evampi hi avijjāpaccayā saṅkhārā. Puna sā te na upādānā napi saṅkhārā atthi, puna tesaṃ satta anusayā asamūhatā asamucchinnā tadārammaṇaṃ bhavati. Viññāṇassa patiṭṭhāya viññāṇapaccayā nāmarūpaṃ. Evampi avijjāpaccayā saṅkhārā. Puna sā yaṃ kiñci kammaṃ ācayagāmi sabbaṃ taṃ avijjāvasena abhisaṅkhariyati taṇhāvasena ca allīyati aññāṇavasena ca tattha ādīnavampi na jānāti. Tadeva viññāṇabījaṃ bhavati, sāyeva taṇhāsineho bhavati. Sāyeva avijjā sammohoti. Evampi avijjāpaccayā saṅkhārā vattabbā. Iti imehi ākārehi avijjā saṅkhārānaṃ paccayo.
再者,以贪相应之业的果报,于结生时有生起,彼业的一切执着,以无智之力,称为再有之诸行,如是也有「以无明为缘,诸行」。再者,于五种有学补特伽罗、入无想定者、已到达有者、已到达中间者、或湿生者、或任何其他不还者,不思、不愿,对彼等,什么为诸行之缘?再者,从贪,对彼等有诸行、诸取,心随念,未成熟异熟之聚,未断缘,对彼等再有去。如是,以无明为缘,诸行。再者,彼等非取,也非行,再者,对彼等七随眠未断、未灭,成为彼所缘。识住立,以识为缘,名色。如是也,以无明为缘,诸行。再者,凡任何积集之业,一切彼以无明之力被造作,以渴爱之力被执着,以无智之力,于彼处也不知过患。彼正是识种子,彼正是渴爱之润,彼正是无明之痴。如是也应说「以无明为缘,诸行」。如是,以此等方式,无明为诸行之缘。
Tattha avijjāya hetu ayoniso manasikāro paccayo hoti. Tattha abhicchedo ayaṃ tattha tatiyaṃ balaṃ nivatti, ayaṃ paṭisandhi. Tattha punabbhavo yo avecchedo asamugghātanaṭṭhena ayaṃ anusayo. Yathā paṭākaṃ vā sāṭakaṃ vā dve janā pīḷesu ca ekā vā balaṃ vā assa nivāṭassesu, na pana pīḷesu soseyya. Tattha yaṃ sinehā āpodhātu anupullanā sosetabbā. Uṇhadhātumāgamma sace puna taṃ ākāse nikkhipeyya taṃ ussāvena yebhuyyataraṃ sinehamāpajjeyya, na hi anāgamma tejodhātuṃ parisesaṃ gaccheyya. Evameva bhavaggaparamāpi samāpatti na anurūpassa samugghātāya saṃvattati. Te hi ālayanti sammasanti, na ca taṇhāya taṇhāpahānaṃ gacchanti. Tattha so asamugghāto. Avijjāya anusayo ca cittassa sampalibodho, idaṃ pariyuṭṭhānaṃ. Yathābhūtaṃ viññāṇassa appaṭivedho ayaṃ avijjāāsavo avijjāviññāṇabījaṃ bhavati. Yaṃ bījaṃ so hetu na samucchijjati, asamucchijjanto paṭisandehati. Paṭisandahanto na samugghātaṃ gacchati. Asamugghātaṃ cittaṃ pariyonahati, pariyonaddhacitto yathābhūtaṃ nappajānāti, iti saññāṇassa sāsavattho, avijjattho, hetuattho, avacchedattho, anivattiattho, phalattho paṭisandhiattho, punabbhavattho, asamugghātattho, anusayattho, pariyuṭṭhānattho, apaṭivedhanattho. Ettāvatā avijjāya khettaṃ niddiṭṭhaṃ bhavati. Ayaṃ vuccate parikkhāro nāma hāro.
于彼处,非如理作意为无明之因、缘。于彼处,断绝,此于彼处第三力还灭,此为结生。于彼处,再有,凡不断、不根除之义,此为随眠。譬如旗或布,二人压或一人或力,于避风处,但不于压处干燥。于彼处,凡润、水界未干,应干燥。到达热界,若再于空中放置,彼以蒸发大部分获得润,确实不到达火界,不去余处。如是,乃至有顶之定,不导向相应之根除。彼等执着、思量,不从渴爱去渴爱之舍断。于彼处,彼不根除。无明之随眠与心之障碍,此为缠。如实识之不通达,此为无明漏,无明识种子。凡种子,彼因不断,不断者结生,结生者不去根除,不根除,心缠缚,被缠缚心者不如实了知,如是,识之有漏义、无明义、因义、不断义、不还灭义、果义、结生义、再有义、不根除义、随眠义、缠义、不通达义。至此,无明之田已说明。此称为周遍之摄。
§59
Tattha katamo samāropano hāro? Ugghaṭitamhi tamhi santañceva ca naṃ vitthāraṃ pana vattabbaṃ. Vitthāravidhaṃ cittaññā ayaṃ samāropano hāro. Tattha nāmaniddeso upaghaṭakā vatthuniddeso vevacanaṃ vatthubhūto vitthāro. Yathā kiṃ, yā bhikkhūnaṃ vattato pahātabbo, ayaṃ upaghaṭanā.
于彼处,什么是增上之摄?于已开显者,彼寂静,但应说详说。详说之法,识之外,此为增上之摄。于彼处,名之说明为引入,事之说明为同义语,事为基础之详说。如何?凡比库们应从行舍断,此为引入。
Tattha katamo samāropano? Kiñci na vattabbaṃ, rūparāgaṃ vā nāmavantapahātabbaṃ . Yāva viññāṇanti vitthārena kātabbāni. Avijjā tā opammena paññāpetabbā, ayaṃ samāropano. Nissitacittassa ca mattiko ca nissayo taṇhā ca diṭṭhi ca. Tattha diṭṭhi avijjā taṇhā saṅkhārā. Tattha diṭṭhipaccayā taṇhā ime avijjāpaccayā saṅkhārā. Tattha nissitaṃ viññāṇaṃ idaṃ saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ, idaṃ saṃkhittena bhāsite avasiṭṭhaṃ paropayati.
于此,什么是增益?不应说任何事物,应舍断色贪或名。应以「乃至识」详细地作。应以譬喻说明无明,这是增益。依止心的依止是渴爱与见。于此,见是无明,渴爱是行。于此,以见为缘的渴爱,这些是以无明为缘的行。于此,所依止的识,这是以行为缘的识,乃至老死,这是在简略所说中增益剩余的。
Anissitassa calitaṃ natthīti tassa evaṃ diṭṭhiyā taṇhāya ca pahānaṃ tattha diṭṭhiavijjānirodhāya bhūtaṃ viññāṇaṃ sarāgaṭṭhāniyesu dhammesu taṃ taṃ dhammaṃ upecca aññaṃ dhammaṃ dhāvati makkaṭopamatāya, atha khvassa parittesu dhammesu sarāgaṭṭhāniyesu chandarāgo natthi kuto tato calanā, adhimattesu sattesu cittaṃ nivessayati taṃ apatiṭṭhitaṃ viññāṇaṃ anāhāraṃ nirujjhati viññāṇanirodhā nāmarūpanirodho yāva jarāmaraṇanirodho. Ayaṃ samāropano.
「无所依者无动摇」,对他来说,如是见与渴爱的舍断,于此,为了见无明的灭,识在有贪住处的诸法中,依止此法而奔向彼法,如猴子的譬喻。然而,对他来说,在少分有贪住处的诸法中,欲贪不存在,从何处有动摇?在强烈的有情中,心安住,那无住的识,无食而灭。以识灭故名色灭,乃至老死灭。这是增益。
Tattha rāgavasena viññāṇassa calitaṃ sapariggaho, tasmiṃ calite asati yo parikilesopacāro tividho aggi paṭippassaddho bhavati. Tenāha calite asante passaddhi hoti. Tattha yaṃ samāropanā passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Yāva vimuttitamiti ñāṇadassanaṃ bhavati. So āsavānaṃ khayā ca vimutti no upapajjati. Tassa upapattissa āgatigatiyā asantiyā nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassāti anupādisesā nibbānadhātu. Idamassa suttassa majjhe samāropitaṃ paṭiccasamuppāde ca vimuttiyaṃ ca yogo na ca etaṃ tassa saṃkhittena bhāsitassa vitthārena atthaṃ vibhajjanti. Ayaṃ vuccate samāropano hāro. Na ca saṃkilesabhāgiyena suttena saṃkilesabhāgiyo ye ca dhammā samāropayitabbā nāññe. Evaṃ vāsanābhāgiye nibbedhabhāgiye, ayaṃ samāropano hāro. Ime soḷasa hārā.
于此,以贪为因的识的动摇是有执取的,在那动摇不存在时,三种杂染随行的火寂静。因此说「动摇不存在时有寂静」。于此,从增益而来,身寂静者受乐,乐者心得定,乃至「解脱」的智见生起。他以诸漏尽而解脱,不再生。由于他的再生、来去不存在,不在此处,不在彼处,不在两者之间。「这是苦的边际」,这是无余涅槃界。这是在此经中间增益的,在缘起与解脱中的连结,他们不以详细分别论这简略所说的义理。这称为增益论。不应以杂染分的经增益杂染分的诸法,不是其他。如是在随眠分、通达分中,这是增益论。这些是十六论。
Suvīrassa mahākaccāyanassa jambuvanavāsino peṭakopadese · 苏维拉之玛哈咖吒那住阎浮林者之《藏释》
Pañcamā bhūmi.
第五地。