6. Suttatthasamuccayabhūmi6. 经义集成地
6. Suttatthasamuccayabhūmi6. 经义集成地
§60
Buddhānaṃ bhagavantānaṃ sāsanaṃ tividhena saṅgahaṃ gacchati, khandhesu dhātūsu āyatanesu ca. Tattha pañcakkhandhā rūpakkhandho yāva viññāṇakkhandho. Dasa rūpaāyatanāni cakkhu rūpā ca yāva kāyo phoṭṭhabbā ca, ayaṃ rūpakkhandho. Tattha cha vedanākāyā vedanākkhandho cakkhusamphassajā vedanā yāva manosamphassajā vedanā, ayaṃ vedanākkhandho. Tattha cha saññākāyā saññākkhandho, rūpasaññā yāva dhammasaññā ime cha saññākāyā, ayaṃ saññākkhandho. Tattha cha cetanākāyā saṅkhārakkhandho, rūpasañcetanā yāva dhammasañcetanā ime cha cetanākāyā, ayaṃ saṅkhārakkhandho. Tattha cha viññāṇakāyā viññāṇakkhandho, cakkhuviññāṇaṃ yāva manoviññāṇaṃ ime cha viññāṇakāyā, ayaṃ viññāṇakkhandho. Ime pañcakkhandhā.
诸佛世尊的教法以三种方式被摄集:于诸蕴、诸界、诸处中。其中,五蕴为色蕴乃至识蕴。十色处为眼与色乃至身与触,此为色蕴。其中,六受身为受蕴,眼触所生受乃至意触所生受,此为受蕴。其中,六想身为想蕴,色想乃至法想,这六想身,此为想蕴。其中,六思身为行蕴,色思乃至法思,这六思身,此为行蕴。其中,六识身为识蕴,眼识乃至意识,这六识身,此为识蕴。这些为五蕴。
Tesaṃ kā pariññā? Aniccaṃ dukkhaṃ saññā anattāti esā etesaṃ pariññā. Tattha katamo khandhattho? Samūhattho khandhattho, puñjattho khandhattho, rāsattho khandhattho. Taṃ yathā dabbakkhandho vanakkhandho dārukkhandho aggikkhandho udakakkhandho vāyukkhandho iti evaṃ khandhesu sabbasaṅgahova evaṃ khandhattho.
它们的遍知是什么?无常、苦、想、无我,此为它们的遍知。其中,什么是蕴义?聚集义为蕴义,堆积义为蕴义,积聚义为蕴义。犹如薪蕴、林蕴、木蕴、火蕴、水蕴、风蕴,如是于诸蕴中一切摄集,如是为蕴义。
Tattha aṭṭhārasa dhātuyo cakkhudhātu rūpadhātu cakkhuviññāṇadhātu…pe… manodhātu dhammadhātu manoviññāṇadhātu. Etāyo aṭṭhārasa dhātuyo. Tāsaṃ pariññā aniccaṃ dukkhaṃ saññā anattāti esā etāsaṃ pariññā. Tattha ko dhātuattho? Vuccate avayavattho dhātuattho. Avayavoti cakkhu no pasādo cakkhudhātu. Evaṃ pañcasu dhātūsu puna rāgavavacchedattho dhātuattho. Vavacchinnā hi cakkhudhātu. Evaṃ pañcasu punarāha ekantipakatyatthena dhātuatthoti vuccate. Taṃ yathā, pakatiyā ayaṃ puriso pittiko semhiko vātiko sannipātikoti evaṃ pakaticakkhudhātu dasannaṃ piyā ca sabbesu indriyesu…pe… visabhāgattho dhātuattho.
其中,十八界为眼界、色界、眼识界……意界、法界、意识界。这些为十八界。它们的遍知为无常、苦、想、无我,此为它们的遍知。其中,什么是界义?所谓部分义为界义。部分者,眼非净色为眼界。如是于五界中,又贪的分离义为界义。因为眼界是分离的。如是于五中又说以决定自性义为界义。犹如,以自性此人为胆汁质、痰质、风质、混合质,如是以自性眼界为十种所喜爱的,以及于一切诸根中……差别义为界义。
Tattha dvādasāyatanāni katamāni? Cha ajjhattikāni cha bāhirāni. Cakkhāyatanaṃ yāva manāyatananti ajjhattikaṃ, rūpāyatanaṃ yāva dhammāyatananti bāhiraṃ. Etāni dvādasa āyatanāni. Etesaṃ kā pariññā? Aniccaṃ dukkhaṃ saññā anattāti, esā etesaṃ pariññā. Api ca dvidhā pariññā ñātapariññā ca pahānapariññā ca. Tattha ñātapariññā nāma aniccaṃ dukkhaṃ saññā anattāti, esā ñātapariññā. Pahānapariññā pana chandarāgappahānā, esā pahānapariññā. Tattha katamo āyatanattho? Vuccate ākārattho āyatanattho. Yathā suvaṇṇākaro dubbaṇṇākaro, yathā dvīhi tehi ākārehi te te gāvā uttiṭṭhanti. Evaṃ etehi cittacetasikā gāvā uttiṭṭhanti kammakilesā dukkhadhammā ca. Punarāha āyadānattho āyatanattho. Yathā rañño āyadānehi āyo bhavati, evaṃ āyadānattho āyatanattho.
其中,十二处为何?六内、六外。眼处乃至意处为内,色处乃至法处为外。这些为十二处。它们的遍知是什么?无常、苦、想、无我,此为它们的遍知。又,遍知有二种:知遍知与断遍知。其中,知遍知名为无常、苦、想、无我,此为知遍知。而断遍知则为欲贪的断除,此为断遍知。其中,什么是处义?所谓行相义为处义。犹如金矿、劣矿,犹如以二三行相那些牛生起。如是以这些心心所法生起业烦恼与诸苦法。又说生起义为处义。犹如以国王的生起而有收入,如是生起义为处义。
§61
Cattāri ariyasaccāni dukkhaṃ samudayo nirodho maggo ca. Dukkhaṃ yathā samāsena dhammācariyaṃ mānasañca, samudayo samāsena avijjā ca taṇhā ca, nirodho samāsena vijjā ca vimutti ca, maggo samāsena samatho ca vipassanā ca.
四圣谛为苦、集、灭、道。苦如摄略而言为法行与慢,集摄略而言为无明与渴爱,灭摄略而言为明与解脱,道摄略而言为止与观。
Tattha sattatiṃsa bodhipakkhikā dhammā katame? Cattāro satipaṭṭhānā yāva ariyo aṭṭhaṅgiko maggo, evamete sattatiṃsa bodhipakkhikā dhammā. Ye dhammā atītānāgatapaccuppannānaṃ buddhānaṃ bhagavantānaṃ paccekabuddhānaṃ sāvakānaṃ ca nibbānāya saṃvattantīti, so maggo cattāro satipaṭṭhānā. Katame cattāro? Idha bhikkhu kāye kāyānupassī viharati, sammappadhānaṃ…pe… iddhipādaṃ…pe… indriyāni…pe… balāni…pe… tattha ko indriyattho? Indattho indriyattho, ādhipateyyattho indriyattho, pasādattho indriyattho, asādhāraṇaṃ kassa kiriyattho indriyattho anavapariyattho balattho, thāmattho balattho, upādāyattho balattho, upatthambhanattho balattho.
其中,三十七菩提分法为何?须跋乃至圣八支道,如是这些为三十七菩提分法。那些法为过去未来现在诸佛世尊、诸辟支佛、诸声闻导向涅槃,此道为须跋。何为四?于此,比库于身随观身而住,正勤……神足……诸根……诸力……其中,什么是根义?主宰义为根义,增上义为根义,净信义为根义,不共何者作用义为根义,不被超越义为力义,强力义为力义,依止义为力义,支持义为力义。
Tattha katame satta bojjhaṅgā? Satisambojjhaṅgo yāva upekkhāsambojjhaṅgo. Tattha katamo aṭṭhaṅgiko maggo? Sammādiṭṭhi yāva sammāsamādhi. Tattha aṭṭhaṅgiko maggoti khandho sīlakkhandho ca samādhikkhandho ca paññākkhandho ca. Tattha yā ca sammāvācā yo ca sammākammanto yo ca sammāājīvo, ayaṃ sīlakkhandho. Yā ca sammāsati yo ca sammāvāyāmo yo ca sammāsamādhi, ayaṃ samādhikkhandho. Yo ca sammāsaṅkappo yā ca sammādiṭṭhi, ayaṃ paññākkhandho. Evaṃ tāyo tisso sikkhā. Evaṃ tīhākārehi dasa padāni…pe….
其中,何为七觉支?念觉支乃至舍觉支。其中,什么是八支道?正见乃至正定。其中,八支道者为蕴,戒蕴、定蕴、慧蕴。其中,正语、正业、正命,此为戒蕴。正念、正精进、正定,此为定蕴。正思惟、正见,此为慧蕴。如是三,三学。如是以三行相十句……
Tattha yogāvacaro sīlakkhandhe ṭhito dosaṃ akusalaṃ na upādiyati, dosānusayaṃ samūhanati, dosasallaṃ uddharati, dukkhavedanaṃ parijānāti, kāmadhātuṃ samatikkamati. Samādhikkhandhe ṭhito lobhaṃ akusalaṃ na upādiyati, rāgānusayaṃ samūhanati, lobhasallaṃ uddharati, sukhavedanaṃ parijānāti, rūpadhātuṃ samatikkamati. Paññākkhandhe ṭhito mohaṃ akusalaṃ na upādiyati, avijjānusayaṃ samūhanati, mohasallaṃ diṭṭhisallañca uddharati, adukkhamasukhavedanaṃ parijānāti, arūpadhātuṃ samatikkamati. Iti tīhi khandhehi tīṇi akusalamūlāni na upādiyati, cattāri sallāni uddharati, tisso vedanā parijānāti, tedhātukaṃ samatikkamati.
其中,瑜伽行者住立于戒蕴,不执取嗔恨不善,根除嗔随眠,拔除嗔刺,遍知苦受,超越欲界。住立于定蕴,不执取贪不善,根除贪随眠,拔除贪刺,遍知乐受,超越色界。住立于慧蕴,不执取痴不善,根除无明随眠,拔除痴刺与见刺,遍知不苦不乐受,超越无色界。如是以三蕴不执取三不善根,拔除四刺,遍知三受,超越三界。
§62
Tattha katamā avijjā? Yaṃ catūsu ariyasaccesu aññāṇanti vitthārena yathā so pāṇasajjesu kathaṃkathā kātabbaṃ. Tattha katamaṃ viññāṇaṃ? Cha viññāṇakāyā vedanā saññā cetanā phasso manasikāro, idaṃ nāmaṃ. Tattha katamaṃ rūpaṃ? Cātumahābhūtikaṃ catunnaṃ mahābhūtānaṃ upādāyarūpassa paññattiṃ. Iti purimakañca nāmaṃ idañca rūpaṃ tadubhayaṃ nāmarūpanti vuccati. Tattha chaḷāyatananti cha ajjhattikāni āyatanāni, cakkhu ajjhattikaṃ āyatanaṃ yāva mano ajjhattikaṃ āyatanaṃ. Phassoti cha phassakāyā cakkhusamphasso yāva manosamphassoti phasso. Cha vedanākāyā vedanā. Taṇhāti cha taṇhākāyā taṇhā. Upādānanti cattāri upādānāni kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti upādānaṃ. Bhavoti tayo bhavā kāmabhavo rūpabhavo arūpabhavo. Tattha katamā jāti? Yā paṭhamaṃ khandhānaṃ paṭhamaṃ dhātūnaṃ paṭhamaṃ āyatanānaṃ uppatti jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, ayaṃ jāti. Tattha katamā jarā? Jarā nāma yaṃ taṃ khaṇḍiccaṃ pāliccaṃ valittacatā pavivittaṃ catunnaṃ mahābhūtānaṃ vivaṇṇataṃ bhaggo taṃ jarā hīyanā pahīyanā āyuno hāni saṃhāni indriyānaṃ paribhedo upanāho paripāko, ayaṃ jarā. Tattha katamaṃ maraṇaṃ? Maraṇaṃ nāma yaṃ tasmiṃ tasmiṃ sattanikāye tesaṃ tesaṃ sattānaṃ cuti cavanatā maraṇaṃ kālaṅkiriyā uddhumātakānaṃ bhedo kāyassa jīvitindriyassa upacchedo, idaṃ maraṇaṃ. Iti purimikā ca jarā idañca maraṇaṃ tadubhayaṃ jarāmaraṇaṃ.
其中,什么是无明?即对四圣谛的无智,详细如在有关生命的疑惑中应说的那样。其中,什么是识?六识身、受、想、思、触、作意,这是名。其中,什么是色?四大种及依四大种所造色的施设。如此,前面的名与此色,这两者被称为名色。其中,六处即六内处:眼内处乃至意内处。触即六触身:眼触乃至意触,这是触。六受身是受。渴爱即六渴爱身是渴爱。取即四取:欲取、见取、戒禁取、我论取,这是取。有即三有:欲有、色有、无色有。其中,什么是生?即诸蕴的最初生起、诸界的最初生起、诸处的最初生起、出生、生、出现、现起、诸蕴的显现,这是生。其中,什么是老?老即那破坏、衰败、皱纹、斑点、四大种的变坏、衰败,那老、衰退、减退、寿命的损减、诸根的成熟、衰老、成熟,这是老。其中,什么是死?死即在各各有情部类中,彼彼有情的死亡、灭没、死、命终、诸蕴的破坏、身体的舍弃、命根的断绝,这是死。如此,前面的老与此死,这两者是老死。
Tattha andhakāratimisā yathābhūtaṃ appajānanalakkhaṇā avijjā saṅkhārānaṃ padaṭṭhānaṃ ha. Abhisaṅkharaṇalakkhaṇā saṅkhārā, upacayapunabbhavābhiropanapaccupaṭṭhānā. Te viññāṇassa padaṭṭhānaṃ. Vatthu saviññattilakkhaṇaṃ viññāṇaṃ, taṃ nāmarūpassa padaṭṭhānaṃ. Anekasannissayalakkhaṇaṃ nāmarūpaṃ, taṃ saḷāyatanassa padaṭṭhānaṃ. Indriyavavatthāpanalakkhaṇaṃ saḷāyatanaṃ, taṃ phassassa padaṭṭhānaṃ . Sannipātalakkhaṇo phasso, so vedanāya padaṭṭhānaṃ. Anubhavanalakkhaṇā vedanā, sā taṇhāya padaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, sā upādānassa padaṭṭhānaṃ. Ādānaparihananalakkhaṇaṃ upādānaṃ, taṃ bhavassa padaṭṭhānaṃ . Nānāgativikkhepalakkhaṇo bhavo, so jātiyā padaṭṭhānaṃ. Khandhānaṃ pātubhāvalakkhaṇā jāti, sā jarāya padaṭṭhānaṃ. Upanayaparipākalakkhaṇā jarā, sā maraṇassa padaṭṭhānaṃ. Āyukkhayajīvitauparodhalakkhaṇaṃ maraṇaṃ, taṃ dukkhassa padaṭṭhānaṃ. Kāyasampīḷanalakkhaṇaṃ dukkhaṃ, taṃ domanassassa padaṭṭhānaṃ. Cittasampīḷanalakkhaṇaṃ domanassaṃ, taṃ sokassa padaṭṭhānaṃ. Socanalakkhaṇo soko, so paridevassa padaṭṭhānaṃ. Vacīnicchāraṇalakkhaṇo paridevo, so upāyāsassa padaṭṭhānaṃ. Ye āyāsā te upāyāsā.
其中,无明以黑暗、愚痴、不如实了知为特相,是诸行的近因。诸行以造作为特相,以积集、再生、种植为现起,它们是识的近因。识以所依及了别为特相,它是名色的近因。名色以多种所依为特相,它是六处的近因。六处以诸根确定为特相,它是触的近因。触以会合为特相,它是受的近因。受以体验为特相,它是渴爱的近因。渴爱以执着为特相,它是取的近因。取以执取、执持为特相,它是有的近因。有以分散于各趣为特相,它是生的近因。生以诸蕴显现为特相,它是老的近因。老以衰败、成熟为特相,它是死的近因。死以寿命灭尽、生命断绝为特相,它是苦的近因。苦以身体逼迫为特相,它是忧的近因。忧以心逼迫为特相,它是愁的近因。愁以悲泣为特相,它是悲的近因。悲以语言表达为特相,它是恼的近因。那些苦恼即是恼。
Nava padāni yattha sabbo akusalapakkho saṅgahaṃ samosaraṇaṃ gacchati. Katamāni nava padāni? Dve mūlakilesā, tīṇi akusalamūlāni, cattāro vipallāsā. Tattha dve mūlakilesā avijjā ca bhavataṇhā ca, tīṇi akusalamūlāni lobho doso moho ca. Cattāro vipallāsā – ‘‘anicce nicca’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘dukkhe sukha’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘anattani attā’’ti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘asubhe subha’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso.
九个基础,一切不善法聚于此处、会合于此处。什么是九个基础?二根本烦恼、三不善根、四颠倒。其中,二根本烦恼是无明与有渴爱;三不善根是贪、嗔、痴。四颠倒:「于无常为常」的想颠倒、心颠倒、见颠倒;「于苦为乐」的想颠倒、心颠倒、见颠倒;「于无我为我」的想颠倒、心颠倒、见颠倒;「于须跋为净」的想颠倒、心颠倒、见颠倒。
§63
Tattha avijjā nāma catūsu ariyasaccesu yathābhūtaṃ aññāṇaṃ, ayaṃ avijjā. Bhavataṇhā nāma yo bhavesu rāgo sārāgo icchā mucchā patthanā nandī ajjhosānaṃ apariccāgo, ayaṃ bhavataṇhā.
其中,无明即对四圣谛不如实了知的无智,这是无明。有渴爱即对诸有的贪、染贪、欲求、迷恋、希求、喜爱、执着、不舍离,这是有渴爱。
Tattha katamo lobho akusalamūlaṃ?
其中,什么是贪不善根?
Lobho nāma so tesu tesu paravatthūsu paradabbesu paraṭṭhānesu parasāpateyyesu parapariggahitesu lobho lubbhanā icchā mucchā patthanā nandī ajjhosānaṃ apariccāgo, ayaṃ lobho akusalamūlaṃ. Kassetaṃ mūlaṃ? Lobho lobhajassa akusalassa kāyakammassa vacīkammassa manokammassa ca, tathā yathā taṃsampayuttānaṃ cittacetasikānaṃ dhammānaṃ mūlaṃ.
贪即对彼彼他人的事物、他人的财物、他人的地位、他人的所有物、他人的所属物的贪、贪求、欲求、迷恋、希求、喜爱、执着、不舍离,这是贪不善根。这是什么的根?贪是贪生的不善身业、语业、意业的根,以及与其相应的心、心所法的根。
Tattha katamo doso akusalamūlaṃ?
其中,什么是嗔不善根?
So sattesu āghāto akkhanti appaccayo byāpādo padoso anatthakāmatā cetaso paṭighāto, ayaṃ doso akusalamūlaṃ.
即对有情的恼害、不忍、不喜、嗔恨、憎恶、欲作不利、心的对抗,这是嗔不善根。
Kassetaṃ mūlaṃ?
这是什么的根?
Dosajassa kāyakammassa vacīkammassa manokammassa sampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ.
嗔是由嗔生的身业、语业、心业以及与之相应的心心所法的根。
Tattha katamo moho akusalamūlaṃ?
于此,什么是痴不善根?
Yaṃ catūsu ariyasaccesu anabhisamayo asampajjaggāho appaṭivedho moho muyhanā sammoho sammuyhanā avijjā tamo andhakāro āvaraṇaṃ nīvaraṇaṃ chadanaṃ acchadanaṃ apasacchāgamanaṃ kusalānaṃ dhammānaṃ, ayaṃ moho akusalamūlaṃ.
于四圣谛中的不现观、不通达、不证知,痴、愚痴、愚昧、痴迷、无明、黑暗、盲暗、覆障、盖、遮蔽、覆蔽、诸善法的不现前,这是痴不善根。
Kassetaṃ mūlaṃ?
这是什么的根?
Mohajassa akusalassa kāyakammassa vacīkammassa manokammassa ca taṃsampayuttakānañca cittacetasikānaṃ dhammānaṃ mūlaṃ.
痴是由痴生的不善身业、语业、心业以及与之相应的心心所法的根。
Tattha vipallāsā jānitabbā, vipallāsānaṃ vatthu jānitabbaṃ. Yaṃ vipallāsaṃ siyā, taṃ jānitabbaṃ. Tattha eko vipallāso tīṇi vipallāsāni cattāri vipallāsavatthūni. Katamo eko vipallāso ca, yena paṭipakkhena vipallāsitaṃ gaṇhāti?
于此,应知诸颠倒,应知诸颠倒的事,应知什么是颠倒。于此,一种颠倒、三种颠倒、四种颠倒事。什么是一种颠倒,以什么相反而执取颠倒?
‘‘Anicce nicca’’nti, ‘‘dukkhe sukha’’nti, ‘‘anattani attā’’ti, ‘‘asubhe subha’’nti, ayaṃ eko vipallāso.
「于无常为常」、「于苦为乐」、「于无我为我」、「于须跋为净」,这是一种颠倒。
Katamāni cattāri vipallāsavatthūni?
什么是四种颠倒的基础?
Kāyo vedanā cittaṃ dhammā ca. Imāni cattāri vipallāsavatthūni.
身、受、心、法。这些是四种颠倒的基础。
Katamāni tīṇi vipallāsāni?
什么是三种颠倒?
Saññā cittaṃ diṭṭhi ca. Imāni tīṇi vipallāsāni.
想、心、见。这些是三种颠倒。
Tattha manāpike vatthumhi indriyavatthe vaṇṇāyatane vā yo nimittassa uggāho, ayaṃ saññāvipallāso. Tattha viparītacittassa vatthumhi sati viññatti, ayaṃ cittavipallāso. Tattha viparītacittassa tamhi rūpe ‘‘asubhe subha’’nti yā khanti ruci upekkhanā nicchayo diṭṭhi nidassanaṃ santīraṇā, ayaṃ diṭṭhivipallāso. Tattha vatthubhedena kāyesu dvādasa vipallāsā bhavanti. Tayo kāye tayo vedanāya tayo citte tayo dhamme, cattāro saññāvipallāsā cattāro cittavipallāsā cattāro diṭṭhivipallāsā, āyatanūpacayato cakkhuviññāṇasaññāsamaṅgissa rūpesu dvādasa vipallāsā yāva mano saññāsamaṅgissa, dhammesu dvādasa vipallāsā cha dvādasakā cattāri vipallāsā bhavanti. Ārammaṇanānattato hi aparimitasaṅkheyyānaṃ sattānaṃ aparimitamasaṅkheyyā vipallāsā bhavanti hīnukkaṭṭhamajjhimatāya.
于此,在可意的基础、根的对象、色处中,对相的执取,这是想颠倒。于此,当基础存在时,颠倒心的表示,这是心颠倒。于此,颠倒心对那色「于须跋为净」的忍可、喜好、舍置、决定、见、显示、思量,这是见颠倒。于此,依基础的差别,在诸身有十二种颠倒。三种在身,三种在受,三种在心,三种在法,四种想颠倒、四种心颠倒、四种见颠倒,依处的累积,从具眼识想者对诸色的十二种颠倒,乃至具意想者,对诸法的十二种颠倒,六个十二,有四种颠倒。确实,依所缘的种种性,对无量数的众生,有无量无数的颠倒,依下劣、殊胜、中等。
§64
Tattha pañcakkhandhā cattāri attabhāvavatthūni bhavanti. Yo rūpakkhandho, so kāyo attabhāvavatthu. Yo vedanākkhandho, so vedanā attabhāvavatthu. Yo saññākkhandho ca saṅkhārakkhandho ca, te dhammā attabhāvavatthu. Yo viññāṇakkhandho, so cittaṃ attabhāvavatthu. Iti pañcakkhandhā cattāri attabhāvavatthūni. Tattha kāye ‘‘asubhe subha’’nti vipallāso bhavati. Evaṃ vedanāsu…pe… citte…pe… dhammesu ca attavipallāso bhavati. Tattha catunnaṃ vipallāsānaṃ samugghātanatthaṃ bhagavā cattāro satipaṭṭhāne deseti paññapeti kāye kāyānupassī viharato ‘‘asubhe subha’’nti vipallāsaṃ samugghāteti, evaṃ vedanāsu, citte, dhammesu ca kātabbaṃ.
于此,五蕴成为四种自体的基础。色蕴是身自体基础。受蕴是受自体基础。想蕴和行蕴是法自体基础。识蕴是心自体基础。如此,五蕴是四种自体的基础。于此,在身「于须跋为净」有颠倒。如是在诸受...在心...在诸法也有我颠倒。于此,为了根除四种颠倒,世尊教导、施设须跋,住于在身随观身者根除「于须跋为净」的颠倒,如是在诸受、心、诸法也应如此作。
Tattha andhakāratimisā appaṭivedhalakkhaṇā avijjā, tassā vipallāsapadaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, tassā piyarūpasātarūpaṃ padaṭṭhānaṃ. Attāsayavañcanālakkhaṇo lobho, tassa adinnādānaṃ padaṭṭhānaṃ. Idha vivādalakkhaṇo doso, tassa pāṇātipāto padaṭṭhānaṃ. Vatthuvippaṭipattilakkhaṇo moho, tassa micchāpaṭipatti padaṭṭhānaṃ. Saṅkhatānaṃ dhammānaṃ avināsaggahaṇalakkhaṇā niccasaññā, tassā sabbasaṅkhārā padaṭṭhānaṃ. Sāsavaphassopagamanalakkhaṇā sukhasaññā, tassā mamaṅkāro padaṭṭhānaṃ. Dhammesu upagamanalakkhaṇā attasaññā , tassā ahaṅkāro padaṭṭhānaṃ. Vaṇṇasaṅgahaṇalakkhaṇā subhasaññā, tassā indriyaasaṃvaro padaṭṭhānaṃ. Etehi navahi padehi uddiṭṭhehi sabbo akusalapakkho niddiṭṭho bhavati, so ca kho bahussutena sakkā jānituṃ no appassutena, paññavatā no duppaññena, yuttena no ayuttena.
于此,具有黑暗昏昧、不通达之相的无明,颠倒是它的近因。具有执着之相的渴爱,可爱相、可意相是它的近因。具有自我见欺诳之相的贪,不与取是它的近因。具有此处争论之相的嗔,杀生是它的近因。具有对基础颠倒之相的痴,邪行是它的近因。具有执取诸有为法不灭之相的常想,一切诸行是它的近因。具有接触有漏触之相的乐想,我所作是它的近因。具有对诸法接触之相的我想,我作是它的近因。具有执取美相之相的净想,诸根不律仪是它的近因。以这九句所总说的,一切不善品被阐明,而且确实多闻者能知,非少闻者;有慧者能知,非劣慧者;相应者能知,非不相应者。
Nava padāni kusalāni yattha sabbo kusalapakkho saṅgaho samosaraṇaṃ gacchanti. Katamāni nava padāni? Samatho vipassanā alobho adoso amoho aniccasaññā dukkhasaññā anattasaññā asubhasaññā ca.
九句善法,在那里一切善品的摄集、会合前往。什么是九句?止、观、无贪、无嗔、无痴、无常想、苦想、无我想、须跋想。
Tattha katamo samatho? Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti ṭhānaṃ paṭṭhānaṃ upaṭṭhānaṃ samādhi samādhānaṃ avikkhepo avippaṭisāro vūpasamo mānaso ekaggaṃ cittassa, ayaṃ samatho.
于此,什么是止?凡心的住立、确立、不散乱、住处、基础、现起、定、等持、不散乱、不散动、寂静、心的一境性,这是止。
Tattha katamā vipassanā? Khandhesu vā dhātūsu vā āyatanesu vā nāmarūpesu vā paṭiccasamuppādesu vā paṭiccasamuppannesu vā dhammesu dukkhesu vā samudayesu vā nirodhe vā magge vā kusalākusalesu vā dhammesu sāvajjaanavajjesu vā kaṇhasukkesu vā sevitabbaasevitabbesu vā so yathābhūtaṃ vicayo pavicayo vīmaṃsā paravīmaṃsā gāhanā aggāhanā pariggāhanā cittena paricitanā tulanā upaparikkhā ñāṇaṃ vijjā vā cakkhu buddhi medhā paññā obhāso āloko ābhā pabhā khaggo nārāco dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ, ayaṃ vipassanā. Tenesā vipassanā iti vuccati vividhā vā esā vipassanāti, tasmā esā vipassanāti vuccati. Dvidhā cesā hi vipassanā dhammavipassanāti vuccati, dvidhā imāya passati subhañca asubhañca kaṇhañca sukkañca sevitabbañca asevitabbañca kammañca vipākañca bandhañca vimokkhañca ācayañca apacayañca pavattiñca nivattiñca saṃkilesañca vodānañca, evaṃ vipassanāti vuccati. Atha vā viiti upasaggo passanāti attho tasmā vipassanāti vuccate, ayaṃ vipassanā.
于此,什么是观?于诸蕴、或诸界、或诸处、或名色、或缘起、或缘起所生诸法、或苦、或集、或灭、或道、或善不善诸法、或有罪无罪、或黑白、或应亲近不应亲近,如实地简择、遍简择、审察、遍审察、把握、执持、遍执持、以心遍知、思量、观察、智、明、眼、觉、慧、光明、光、辉、光辉、利剑、箭、择法觉支、正见道支,这是观。因此说观,或者这是种种的观,因此说观。这观有二种,称为法观,以此二种见净与须跋、黑与白、应亲近与不应亲近、业与果报、系缚与解脱、积集与损减、流转与还灭、杂染与清净,如此称为观。或者「维」是前缀,「见」是意义,因此称为观,这是观。
§65
Tattha dve rogā sattānaṃ avijjā ca bhavataṇhā ca, etesaṃ dvinnaṃ rogānaṃ nighātāya bhagavatā dve bhesajjāni vuttāni samatho ca vipassanā ca. Imāni dve bhesajjāni paṭisevento dve aroge sacchikaroti rāgavirāgaṃ cetovimuttiṃ avijjāvirāgañca paññāvimuttiṃ. Tattha taṇhārogassa samatho bhesajjaṃ, rāgavirāgā cetovimutti arogaṃ. Avijjārogassa vipassanābhesajjaṃ avijjāvirāgā paññāvimutti arogaṃ. Evañhi bhagavā cāha, ‘‘dve dhammā pariññeyyā nāmañca rūpañca, dve dhammā pahātabbā avijjā ca bhavataṇhā ca, dve dhammā bhāvetabbā samatho ca vipassanā ca, dve dhammā sacchikātabbā vijjā ca vimutti cā’’ti. Tattha samathaṃ bhāvento rūpaṃ parijānāti, rūpaṃ parijānanto taṇhaṃ pajahati, taṇhaṃ pajahanto rāgavirāgā cetovimuttiṃ sacchikaroti, vipassanaṃ bhāvento nāmaṃ parijānāti, nāmaṃ parijānanto avijjaṃ pajahati, avijjaṃ pajahanto avijjāvirāgā paññāvimuttiṃ sacchikaroti. Yadā bhikkhuno dve dhammā pariññātā bhavanti nāmañca rūpañca, tathāssa dve dhammā pahīnā bhavanti avijjā ca bhavataṇhā ca. Dve dhammā bhāvitā bhavanti samatho ca vipassanā ca, dve dhammā sacchikātabbā bhavanti vijjā ca vimutti ca. Ettāvatā bhikkhu katakicco bhavati. Esā sopādisesā nibbānadhātu. Tassa āyupariyādānā jīvitindriyassa uparodhā idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati. Tattha yo imesaṃ khandhānaṃ dhātuāyatanānaṃ nirodho vūpasamo aññesañca khandhadhātuāyatanānaṃ appaṭisandhi apātubhāvo, ayaṃ anupādisesā nibbānadhātu.
于此,众生有二种病:无明与有渴爱。为了灭除这二种病,世尊说了二种药:止与观。服用这二种药,证得二种无病:离贪的心解脱与离无明的慧解脱。于此,对渴爱病,止是药,由离贪而心解脱是无病。对无明病,观是药,由离无明而慧解脱是无病。如此世尊说:「二法应遍知:名与色。二法应断:无明与有渴爱。二法应修习:止与观。二法应作证:明与解脱。」于此,修习止者遍知色,遍知色者断渴爱,断渴爱者由离贪而作证心解脱;修习观者遍知名,遍知名者断无明,断无明者由离无明而作证慧解脱。当比库二法已遍知:名与色,如此他二法已断:无明与有渴爱。二法已修习:止与观,二法应作证:明与解脱。至此比库成为所作已办者。这是有余依涅槃界。由于他寿命的终尽、命根的止息,此苦灭尽,其他苦不再生起。于此,这些蕴、界、处的灭、寂静,以及其他蕴、界、处的不再结生、不再显现,这是无余依涅槃界。
Tattha katamaṃ alobho kusalamūlaṃ? Yaṃdhātuko alobho alubbhanā alubbhitattaṃ anicchā apatthanā akantā anajjhosānaṃ. Ayaṃ alobho kusalamūlaṃ. Kassetaṃ mūlaṃ? Alobhajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā ariyo aṭṭhaṅgiko maggo kusalanti vuccati, so tiṇṇaṃ maggaṅgānaṃ mūlaṃ. Katamesaṃ tiṇṇaṃ, sammāsaṅkappassa sammāvāyāmassa sammāsamādhissa ca imesaṃ mūlanti, tasmā kusalamūlanti vuccati.
于此,什么是无贪善根?凡界性的无贪、不贪婪、不贪婪性、不欲求、不希求、不喜爱、不执着。这是无贪善根。这是什么的根?是无贪所生善的身业、语业、意业,以及与其相应的心心所法的根。或者圣八支道称为善,它是三道支的根。哪三?正思惟、正精进、正定,是这些的根,因此称为善根。
Tattha katamaṃ adoso kusalamūlaṃ? Yā sattesu vā saṅkhāresu vā anaghāto appaṭighāto abyāpatti abyāpādo adoso mettā mettāyanā atthakāmatā hitakāmatā cetaso pasādo, ayaṃ adoso kusalamūlaṃ. Kassetaṃ mūlaṃ? Adosajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā tiṇṇaṃ maggaṅgānaṃ mūlaṃ. Katamesaṃ tiṇṇaṃ? Sammāvācāya sammākammantassa sammāājīvassa ca imesaṃ tiṇṇaṃ maggaṅgānaṃ mūlaṃ, tasmā kusalamūlanti vuccati.
于此,什么是无嗔善根?凡对众生或诸行的不恼害、不瞋恚、不恶意、不嗔恨、无嗔、慈、慈行、欲利益、欲利乐、心的清净,这是无嗔善根。这是什么的根?是无嗔所生善的身业、语业、意业,以及与其相应的心心所法的根。或者是三道支的根。哪三?正语、正业、正命,是这三道支的根,因此称为善根。
Tattha katamaṃ amoho kusalamūlaṃ? Yaṃ catūsu ariyasaccesu yathābhūtaṃ ñāṇadassanaṃ abhisamayo sammā ca paccāgamo paṭivedho amoho asammuyhanā asammoho vijjāpakāso āloko anāvaraṇaṃ sekkhānaṃ kusalānaṃ dhammānaṃ, ayaṃ amoho kusalamūlaṃ. Kassetaṃ mūlaṃ? Amohajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā dvinnaṃ maggaṅgānaṃ etaṃ mūlaṃ. Katamesaṃ dvinnaṃ? Sammādiṭṭhiyā ca sammāsatiyā ca imesaṃ dvinnaṃ maggaṅgānaṃ mūlaṃ, tasmā kusalamūlanti vuccati. Evaṃ imesaṃ tīhi kusalamūlehi aṭṭhaṅgiko maggo yojetabbo.
于此,什么是无痴善根?凡于四圣谛如实的智见、现观、正通达、通达、无痴、不愚痴、不痴、明光明、光、无障碍,有学善法的,这是无痴善根。这是什么的根?是无痴所生善的身业、语业、意业,以及与其相应的心心所法的根。或者这是二道支的根。哪二?正见与正念,是这二道支的根,因此称为善根。如此应以这三善根配合八支道。
§66
Tattha katamā aniccasaññā? ‘‘Sabbe saṅkhārā uppādavayadhammino’’ti ca yā saññā sañjānanā vavatthapanā uggāho, ayaṃ aniccasaññā. Tassā ko nissando? Aniccasaññāya bhāvitāya bahulīkatāya aṭṭhasu lokadhammesu cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.
于此,什么是无常想?「一切行是生灭法」,凡想、想念、确定、把握,这是无常想。它的流出是什么?无常想已修习、已多修习,于八世间法心不随行、不连结、不住立,舍或厌逆住立,这是它的流出。
Tattha katamā dukkhasaññā? ‘‘Sabbe saṅkhārā dukkhā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ dukkhasaññā. Tassā ko nissando? Dukkhasaññāya bhāvitāya bahulīkatāya ālasse saṃpamāde vimhaye ca cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.
于此,什么是苦想?「一切行是苦」,凡想、想念、确定、把握,这是苦想。它的流出是什么?苦想已修习、已多修习,于懈怠、放逸、惛昧,心不随行、不连结、不住立,舍或厌逆住立,这是它的流出。
Tattha katamā anattasaññā? ‘‘Sabbesu dhammesu anattā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ anattasaññā. Tassā ko nissando, anattasaññāya bhāvitāya bahulīkatāya ahaṅkāro cittaṃ nānusandhati na sandhati, mamaṅkāro na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.
于此,什么是无我想?「一切法无我」,凡是想、想知、确定、把握,这是无我想。它的结果是什么?无我想被修习、被多修习时,我慢不随行心、不结合,我所慢不住立,舍或厌恶住立,这是它的结果。
Tattha katamā asubhasaññā? ‘‘Satta saṅkhārā asubhā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ asubhasaññā. Tassā ko nissando? Asubhasaññāya bhāvitāya bahulīkatāya subhanimitte cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.
于此,什么是须跋想?「七有行是须跋的」,凡是想、想知、确定、把握,这是须跋想。它的结果是什么?须跋想被修习、被多修习时,心不随行净相、不结合、不住立,舍或厌恶住立,这是它的结果。
Tattha pañcannaṃ khandhānaṃ pariññā bhagavatā desitā, yo tattha asubhasaññā rūpakkhandhassa pariññattaṃ, dukkhasaññā vedanākkhandhassa pariññattaṃ, anattasaññā saññākkhandhassa saṅkhārakkhandhassa pariññattaṃ, aniccasaññā viññāṇakkhandhassa pariññattaṃ. Tattha samathena taṇhaṃ samugghāteti, vipassanā avijjaṃ samugghāteti, adosena dosaṃ samugghāteti, amohena mohaṃ samugghāteti, aniccasaññāya niccasaññaṃ samugghāteti, dukkhasaññāya sukhasaññaṃ samugghāteti, anattasaññāya attasaññaṃ samugghāteti, asubhasaññāya subhasaññaṃ samugghāteti.
于此,世尊教导了五蕴的遍知,于此,须跋想是色蕴的遍知,苦想是受蕴的遍知,无我想是想蕴与行蕴的遍知,无常想是识蕴的遍知。于此,以止根除渴爱,以观根除无明,以无嗔根除嗔,以无痴根除痴,以无常想根除常想,以苦想根除乐想,以无我想根除我想,以须跋想根除净想。
Cittavikkhepapaṭisaṃharaṇalakkhaṇo samatho, tassa jhānāni padaṭṭhānaṃ. Sabbadhammaṃ yathābhūtaṃ paṭivedhalakkhaṇā vipassanā, tassā sabbaneyyaṃ padaṭṭhānaṃ. Icchāpaṭisaṃharaṇalakkhaṇo alobho, tassa adinnādānā veramaṇī padaṭṭhānaṃ. Abyāpādalakkhaṇo adoso, tassa pāṇātipātā veramaṇī padaṭṭhānaṃ. Vatthuappaṭihatalakkhaṇo amoho, tassa sammāpaṭipatti padaṭṭhānaṃ. Saṅkhatānaṃ dhammānaṃ vināsaggahaṇalakkhaṇā aniccasaññā, tassā udayabbayo padaṭṭhānaṃ. Sāsavaphassasañjānanalakkhaṇā dukkhasaññā, tassā vedanā padaṭṭhānaṃ. Sabbadhammaanupagamanalakkhaṇā anattasaññā, tassā dhammasaññā padaṭṭhānaṃ. Vinīlakavipubbakauddhumātakasamuggahaṇalakkhaṇā asubhasaññā, tassā nibbidā padaṭṭhānaṃ. Imesu navasu padesu upadiṭṭhesu sabbo kusalapakkho upadiṭṭho bhavati, so ca bahussutena sakkā jānituṃ no appassutena, paññavatā no duppaññena, yuttena no ayuttenāti.
止的特相是收摄心的散乱,诸禅那是它的足处。观的特相是如实通达一切法,一切所应知是它的足处。无贪的特相是收摄欲求,离不与取是它的足处。无嗔的特相是无恼害,离杀生是它的足处。无痴的特相是不违背事物,正行道是它的足处。无常想的特相是把握诸有为法的灭尽,生灭是它的足处。苦想的特相是了知有漏触,受是它的足处。无我想的特相是不进入一切法,法想是它的足处。须跋想的特相是总摄青瘀、脓烂、膨胀,厌离是它的足处。在这九句中被教导时,一切善品被教导,它能被多闻者了知而非少闻者,被有慧者了知而非劣慧者,被相应者了知而非不相应者。
§67
Tattha niccasaññādhimuttassa aparāparaṃ cittaṃ paṇāmento satimapaccavekkhato aniccasaññā na upaṭṭhāti, pañcasu kāmaguṇesu sukhassādādhimuttassa iriyāpathassa agatimapaccavekkhato dukkhasaññā na upaṭṭhāti, khandhadhātuāyatanesu attādhimuttassa nānādhātuanekadhātuvinibbhogamapaccavekkhato anattasaññā na upaṭṭhāti, vaṇṇasaṇṭhānābhiratassa kāye subhādhimuttassa ca vippaṭicchannā asubhasaññā na upaṭṭhāti.
于此,对于倾向常想者,正念观察心一再倾向时,无常想不现起;对于倾向五欲功德中乐味者,观察威仪路的无出离时,苦想不现起;对于倾向蕴界处中我者,观察种种界、多界的分别论时,无我想不现起;对于喜乐色相形状者、倾向身的净者,须跋想被覆蔽而不现起。
Avippaṭisāralakkhaṇā saddhā, saddahanā paccupaṭṭhānaṃ. Tassa cattāri sotāpattiyaṅgāni padaṭṭhānaṃ. Evañhi vuttaṃ bhagavatā saddhindriyaṃ bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu sotāpattiyaṅgesu kusalesu dhammesu.
信的特相是无悔,现起是信解。四预流支是它的足处。如此,世尊所说:「诸比库,信根应在何处见?在四预流支、诸善法中。」
Sūrāapaṭikkhepanalakkhaṇaṃ vīriyindriyaṃ, vīriyindriyārambho paccupaṭṭhānaṃ. Tassa atītā cattāro sammappadhānā padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā vīriyindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu sammappadhānesu.
精进根的特相是击退懈怠,现起是精进根的策励。四正勤是它的足处。如世尊所说:「诸比库,精进根应在何处见?在四正勤中。」
Sati saraṇalakkhaṇā, asammohapaccupaṭṭhānā. Tassa atītā cattāro satipaṭṭhānā padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā satindriyaṃ bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu satipaṭṭhānesu.
念的特相是忆念,现起是不痴。须跋是它的足处。如世尊所说:「诸比库,念根应在何处见?在须跋中。」
Ekaggalakkhaṇo samādhi, avikkhepapaccupaṭṭhāno, tassa cattāri ñāṇāni padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā samādhindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu jhānesu.
定以一境性为相,以不散乱为现起,彼以四智为足处。如世尊所说:「诸比库!定根应在何处见?在四禅那中。」
Pajānanalakkhaṇā paññā, bhūtatthasantīraṇā paccupaṭṭhānā, tassa cattāri ariyasaccāni padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā paññindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu ariyasaccesu.
慧以了知为相,以如实义的省察为现起,彼以四圣谛为足处。如世尊所说:「诸比库!慧根应在何处见?在四圣谛中。」
Cattāri cakkāni patirūpadesavāso cakkaṃ, sappurisūpanissayo cakkaṃ, attasammāpaṇidhānaṃ cakkaṃ, pubbe katapuññatā cakkaṃ. Tattha ariyasannissayalakkhaṇo patirūpadesavāso, so sappurisūpanissayassa padaṭṭhānaṃ. Ariyasannissayalakkhaṇo sappurissūpanissayo, so attasammāpaṇidhānassa padaṭṭhānaṃ. Sammāpaṭipattilakkhaṇaṃ attasammāpaṇidhānaṃ, taṃ puññānaṃ padaṭṭhānaṃ. Kusaladhammopacayalakkhaṇaṃ puññaṃ, taṃ sabbasampattīnaṃ padaṭṭhānaṃ.
四轮:适当的国土为一轮,依止善士为一轮,自己的正确发愿为一轮,过去所作的福德为一轮。其中,适当的国土以依止圣者为相,它是依止善士的足处。依止善士以依止圣者为相,它是自己的正确发愿的足处。自己的正确发愿以正确的行道为相,它是诸福德的足处。福德以善法的积集为相,它是一切成就的足处。
Ekādasasīlamūlakā dhammā sīlavato avippaṭisāro bhavati…pe… so vimuttiñāṇadassanaṃ ‘‘nāparaṃ itthattāyā’’ti pajānanā. Tattha veramaṇilakkhaṇaṃ sīlaṃ, taṃ avippaṭisārassa padaṭṭhānaṃ. Na attānuvādalakkhaṇo avippaṭisāro, so pāmojjassa padaṭṭhānaṃ. Abhippamodanalakkhaṇaṃ pāmojjaṃ, taṃ pītiyā padaṭṭhānaṃ. Attamanalakkhaṇā pīti , sā passaddhiyā padaṭṭhānaṃ. Kammaniyalakkhaṇā passaddhi, sā sukhassa padaṭṭhānaṃ. Abyāpādalakkhaṇaṃ sukhaṃ, taṃ samādhino padaṭṭhānaṃ. Avikkhepanalakkhaṇo samādhi, so yathābhūtañāṇadassanassa padaṭṭhānaṃ. Aviparītasantīraṇalakkhaṇā paññā, sā nibbidāya padaṭṭhānaṃ anālayanalakkhaṇā nibbidā, sā virāgassa padaṭṭhānaṃ. Asaṃkilesalakkhaṇo virāgo, so vimuttiyā padaṭṭhānaṃ. Akusaladhammavivekalakkhaṇā vimutti, sā vimuttino vodānassa padaṭṭhānaṃ.
十一种以戒为根本的法:持戒者有无后悔……乃至……他了知解脱智见「不再有此存在」。其中,戒以离为相,它是无后悔的足处。无后悔以不自责为相,它是欣悦的足处。欣悦以欢喜为相,它是喜的足处。喜以心喜悦为相,它是轻安的足处。轻安以堪任性为相,它是乐的足处。乐以无嗔为相,它是定的足处。定以不散乱为相,它是如实智见的足处。慧以不颠倒省察为相,它是厌离的足处。厌离以不执着为相,它是离贪的足处。离贪以不染污为相,它是解脱的足处。解脱以远离不善法为相,它是解脱者的清净的足处。
§68
Catasso ariyabhūmiyo cattāri sāmaññaphalāni. Tattha yo yathābhūtaṃ pajānāti, esā dassanabhūmi. Sotāpattiphalañca so yathābhūtaṃ pajānitvā nibbindati, idaṃ tanukāmarāgassa padaṭṭhānaṃ byāpādānaṃ. Sakadāgāmiphalañca saṇhaṃ virajjati, ayaṃ rāgavirāgā cetovimutti. Anāgāmiphalañca yaṃ avijjāvirāgā vimuccati, ayaṃ katābhūmi. Arahattañca sāmaññaphalānīti ko vacanattho, ariyo aṭṭhaṅgiko maggo sāmaññaṃ, tassetāni phalāni sāmaññaphalānīti vuccati. Kissa brahmaññaphalānīti vuccante? Brahmaññaariyo aṭṭhaṅgiko maggo, tassa tāni phalānīti brahmaññaphalānīti vuccante.
四圣地即四沙门果。其中,凡如实了知者,此为见地。证得入流果后如实了知而厌离,此为薄欲贪、嗔恚的足处。一来果后细微地离贪,此为由离贪而心解脱。不来果后由离无明而解脱,此为已作地。阿拉汉果。何谓沙门果?圣八支道为沙门,这些是它的果,故称为沙门果。为何称为梵行果?圣八支道为梵行,那些是它的果,故称为梵行果。
Tattha sotāpanno kathaṃ hoti? Saha saccābhisamayā ariyasāvakassa tīṇi saṃyojanāni pahīyanti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso ca, imesaṃ tiṇṇaṃ saṃyojanānaṃ pahānā parikkhayā ariyasāvako hoti sotāpanno avinipātadhammo yāva dukkhassantaṃ karoti.
其中,入流者如何?与谛现观同时,圣弟子的三结被舍断:身见、疑、戒禁取。由于舍断、遍尽这三结,圣弟子成为入流者,不堕恶趣法,决定趣向苦的终结。
Tattha katamā sakkāyadiṭṭhi? Assutavā bālo puthujjano yāva ariyadhamme akovido, so rūpaṃ attato samanupassati yāva viññāṇasmiṃ attānaṃ, so imesu pañcasu khandhesu attaggāho vā attaniyaggāho vā esohamasmi ekasmiṃ vasavattiko pakkhitto anuggaho anusayanto aṅgamaṅganti parati. Yā tathābhūtassa khanti ruci pekkhanā ākāraparivitakko diṭṭhinijjhāyanā abhippasannā, ayaṃ vuccate sakkāyadiṭṭhīti.
其中,何为身见?无闻的愚痴凡夫,乃至不善巧圣法者,他随观色为我,乃至在识中随观我。他在这五蕴中执取我或执取我所:「这是我,我在一处有自在」,陷入、随从、随眠、肢体肢体地思量。凡如是者的忍可、爱好、观察、思惟行相、见的寻思、净信,此称为身见。
Tattha pañca diṭṭhiyo ucchedaṃ bhajanti. Katamāyo pañca? Rūpaṃ attato samanupassati, yāva viññāṇaṃ attato samanupassati, imāyo pañca ucchedaṃ bhajanti, avasesāyo pannarasa sassataṃ bhajanti. Iti sakkāyadiṭṭhipahānā dvāsaṭṭhidiṭṭhigatāni pahīyanti. Pahānā ucchedaṃ sassatañca na bhajati. Iti ucchedasassatappahānā ariyasāvakassa na kiñci diṭṭhigataṃ bhavati, aññā vā lokuttarāya sammādiṭṭhiyā. Kathaṃ pana sakkāyadiṭṭhi na bhavati? Idha ariyasāvako sutavā hoti, sabbo sukkapakkho kātabbo, yāva ariyadhammesu kovido rūpaṃ anattato samanupassati, yāva viññāṇaṃ…pe… evamassa samanupassantassa sakkāyadiṭṭhi na bhavati.
其中,五见趣向断灭。何为五?随观色为我,乃至随观识为我,这五趣向断灭,其余十五趣向常住。如是,由舍断身见,六十二见处被舍断。由舍断,不趣向断灭与常住。如是,由舍断断灭与常住,圣弟子不再有任何见处,除了出世间的正见。然而,身见如何不生?于此,圣弟子是有闻者,一切白品应作,乃至善巧圣法者,随观色为无我,乃至识……如是随观者,身见不生。
Kathaṃ vicikicchā na bhavati? Idha ariyasāvako buddhe na kaṅkhati, na vicikicchati abhippasīdati, itipi so bhagavāti sabbaṃ. Dhamme na kaṅkhati na vicikicchati sabbaṃ. Yāva taṇhakkhayo virāgo nirodho nibbānanti, iminā dutiyena ākaṅkhiyena dhammena samannāgato hoti. Saṅghe na kaṅkhati…pe… yāva pūjā devānañca manussānañcāti, iminā tatiyena ākaṅkhiyena dhammena samannāgato hoti.
如何疑不存在?于此,圣弟子对佛不疑惑、不犹豫、净信:「彼世尊是……」一切。对法不疑惑、不犹豫……一切。直至「渴爱之灭尽、离贪、灭、涅槃」,他具足此第二所期望之法。对僧团不疑惑……乃至「天人与人的供养」,他具足此第三所期望之法。
Sabbe saṅkhārā dukkhāti na kaṅkhati na vicikicchati adhimuccati abhippasīdati. Taṇhā dukkhasamudayoti na kaṅkhati na vicikicchati. Taṇhānirodhā dukkhanirodhoti na kaṅkhati na vicikicchati. Ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadāti na kaṅkhati na vicikicchati adhimuccati abhippasīdati. Yāva buddhe vā dhamme vā saṅghe vā dukkhe vā samudaye vā nirodhe vā magge vā kaṅkhāyanā vimati vicikicchā dvedhāpathā āsappanā parisappanā anavaṭṭhānaṃ adhiṭṭhāgamanaṃ anekaṃso anekaṃsikatā, te tassa pahīnā bhavanti paṇunnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
「一切行是苦」,他不疑惑、不犹豫、胜解、净信。「渴爱是苦之集」,他不疑惑、不犹豫。「由渴爱之灭而苦灭」,他不疑惑、不犹豫。「圣八支道是导至苦灭之道」,他不疑惑、不犹豫、胜解、净信。直至对佛或法或僧团或苦或集或灭或道的疑惑、犹豫、疑、歧路、犹豫不决、徘徊、不确定、不确信、多见、多见性,这些对他已被舍断、被驱除、根已被切断、如多罗树头被斩、使之不存在、于未来不再生起之法。
§69
Tattha sīlabbataparāmāso dvidhā – sīlassa vā suddhassa vā. Tattha sīlassa sīlabbataparāmāso imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā tattha kapotapādāhi accharāhi saddhiṃ kīḷissāmi ramissāmi paricarissāmīti. Yathābhūtadassananti rucivimutti rāgo rāgaparivattakā diṭṭhirūpanā passanā asantussitassa sīlabbataparāmāso. Tattha katamo suddhassa sīlabbataparāmāso? Idhekacco sīlaṃ parāmasati, sīlena sujjhati, sīlena nīyati, sīlena muccati, sukhaṃ vītikkamati, dukkhaṃ vītikkamati, sukhadukkhaṃ vītikkamati anupāpuṇāti uparimena. Tadubhayaṃ sīlavataṃ parāmasati tadubhayena sīlavatena sujjhanti muccanti nīyanti, sukhaṃ vītikkamanti, dukkhaṃ vītikkamanti, sukhadukkhaṃ vītikkamanti, anupāpuṇantīti avisucikaraṃ dhammaṃ avimuttikaraṃ dhammaṃ visucito vimuttito paccāgacchantassa yā tathābhūtassa khanti ruci mutti pekkhanā ākāraparivitakko diṭṭhinijjhāyanā passanā, ayaṃ suddhassa sīlabbataparāmāso. Ete ubho parāmāsā ariyasāvakassa pahīnā bhavanti yāva āyatiṃ anuppādadhammā, so sīlavā bhavati ariyakantehi sīlehi samannāgato akkhaṇḍehi yāva upasamasaṃvattanikehi. Imesaṃ tiṇṇaṃ saṃyojanānaṃ pahānā sutavā ariyasāvako bhavati sotāpanno avinipātadhammo, sabbaṃ.
于此,戒禁取有二种——对戒或对清净。于此,对戒的戒禁取是:「我以此戒或禁或苦行或梵行,将成为天或某天,在那里我将与鸽足天女们一起游戏、欢乐、须跋。」如实见是喜解脱、贪、贪之转变、见之形成、见,不满足者的戒禁取。于此,什么是对清净的戒禁取?于此某人执取戒:「以戒而清净,以戒而导引,以戒而解脱,超越乐,超越苦,超越苦乐,以上而达到。」执取两者的戒禁:「以两者的戒禁而清净、解脱、导引,超越乐,超越苦,超越苦乐,达到」,对回来于须跋化之法、不解脱之法、从清净、解脱者的忍可、喜、解脱、观察、行相思惟、见之深思、见,这是对清净的戒禁取。这两种执取对圣弟子已被舍断,直至于未来不再生起之法,他具戒,具足圣者所喜之戒,无缺……乃至导至寂止。由于舍断这三结,多闻圣弟子成为入流者、不退堕法……一切。
Sahasaccābhisamayā, iti ko vacanattho? Cattāro abhisamayā, pariññābhisamayo pahānābhisamayo sacchikiriyābhisamayo bhāvanābhisamayo.
「以诸谛之现观」,此句义为何?有四现观:遍知现观、舍断现观、作证现观、修习现观。
Tattha ariyasāvako dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti. Kiṃ kāraṇaṃ? Dukkhassa pariññābhisamayo, samudayassa pahānābhisamayo, nirodhassa sacchikiriyābhisamayo, maggassa bhāvanābhisamayo. Samathavipassanāya kathaṃ abhisameti? Ārammaṇe cittaṃ upanibandhetvā pañcakkhandhe dukkhato passati. Tattha yo upanibandho, ayaṃ samatho. Yā pariyogāhanā, ayaṃ vipassanā. Pañcakkhandhe dukkhāti passato yo pañcakkhandhesu ālayo nikanti upagamanaṃ ajjhosānā icchā mucchā paṇidhi patthanā pahīyati. Tattha pañcakkhandhā dukkhaṃ. Yo tattha ālayo nikanti upagamanaṃ ajjhosānaṃ icchā mucchā paṇidhi patthanā, ayaṃ samudayo. Yaṃ tassa pahānaṃ, so nirodho samatho vipassanā ca maggo, evaṃ tesaṃ catunnaṃ ariyasaccānaṃ ekakāle ekakkhaṇe ekacitte apubbaṃ acarimaṃ abhisamayo bhavati. Tenāha bhagavā ‘‘sahasaccābhisamayā ariyasāvakassa tīṇi saṃyojanāni pahīyantī’’ti.
于此,圣弟子以遍知现观而现观苦,以舍断现观而现观集,以作证现观而现观灭,以修习现观而现观道。什么原因?苦的遍知现观,集的舍断现观,灭的作证现观,道的修习现观。如何以止观而现观?系心于所缘后,见五蕴为苦。于此,凡系缚,此是止。凡遍求,此是观。见五蕴为苦者,对五蕴的执着、喜爱、趋向、耽着、欲、痴迷、意向、愿望被舍断。于此,五蕴是苦。凡于此的执着、喜爱、趋向、耽着、欲、痴迷、意向、愿望,此是集。凡彼之舍断,此是灭,止与观是道,如此对这四圣谛,于一时、一刹那、一心,无前无后的现观发生。因此世尊说:『以诸谛之现观,圣弟子的三结被舍断。』
§70
Tattha samathavipassanā yuganaddhā vattamānā ekakāle ekakkhaṇe ekacitte cattāri kiccāni karoti, dukkhaṃ pariññābhisamayena abhisameti, yāva maggaṃ bhāvanābhisamayena abhisameti. Kiṃ kāraṇā? Dukkhaṃ pariññābhisamayo, yāva maggaṃ bhāvanābhisamayo. Evaṃ diṭṭhanto yathā nāvā jalaṃ gacchantī cattāri kiccāni karoti, pārimaṃ tīraṃ pāpeti, orimaṃ tīraṃ jahati, bhāraṃ vahati, sotaṃ chindati; evameva samathavipassanā yuganaddhā vattamānā ekakāle ekakkhaṇe ekacitte cattāri kiccāni karoti , dukkhaṃ pariññābhisamayena abhisameti, yāva maggaṃ bhāvanābhisamayena abhisameti. Yathā vā sūriyo udayanto ekakāle apubbaṃ acarimaṃ cattāri kiccāni karoti, andhakāraṃ vidhamati, ālokaṃ pātukaroti, rūpaṃ nidassīyati, sītaṃ pariyādiyati; evameva samathavipassanā yuganaddhā vattamānā ekakāle…pe… yathā padīpo jalanto ekakāle apubbaṃ acarimaṃ cattāri kiccāni karoti, andhakāraṃ vidhamati, ālokaṃ pātukaroti, rūpaṃ nidassīyati, upādānaṃ pariyādiyati; evameva samathavipassanā yuganaddhā vattamānā ekakāle…pe….
于此,止观双运而行,于一时、一刹那、一心作四种作用:以遍知现观而现观苦,直至以修习现观而现观道。什么原因?苦的遍知现观,直至道的修习现观。如此见者,譬如船行于水作四种作用:到达彼岸,离开此岸,载负重担,截断水流;同样地,止观双运而行,于一时、一刹那、一心作四种作用:以遍知现观而现观苦,直至以修习现观而现观道。或者譬如太阳升起时,于一时、无前无后作四种作用:驱散黑暗,显现光明,显示色,消除寒冷;同样地,止观双运而行,于一时……乃至……譬如灯燃烧时,于一时、无前无后作四种作用:驱散黑暗,显现光明,显示色,消耗燃料;同样地,止观双运而行,于一时……乃至……
Yadā ariyasāvako sotāpanno bhavati avinipātadhammo niyato yāva dukkhassantaṃ karoti, ayaṃ dassanabhūmi. Sotāpattiphalañca sotāpattiphale ṭhito uttari samathavipassanaṃ bhāvento yuganaddhā vattamānā kāmarāgabyāpādānaṃ yebhuyyena pahānā ariyasāvako hoti. Sakadāgāmi pariniṭṭhitattā sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti, ayaṃ tanubhūmi.
当圣弟子成为入流者、不退堕法、决定,直至作苦之终结,此是见地。入流果,住于入流果者,更进一步修习止观,双运而行,由于欲贪嗔恚的大部分舍断,圣弟子成为一来者,由于完成,只来此世一次而作苦之终结,此是薄地。
Sakadāgāmiphalañca yo sakadāgāmiphale ṭhito vipassanaṃ bhāvento kāmarāgabyāpāde sānusaye anavasesaṃ pajahati, kāmarāgabyāpādesu anavasesaṃ pahīnesu pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti sakkāyadiṭṭhi sīlabbataparāmāso vicikicchā kāmacchando byāpādo ca, imesaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā ariyasāvako hoti anāgāmī tattha parinibbāyī anāvattidhammo tasmā lokā, ayaṃ vītarāgabhūmi.
一来果,凡住于一来果者,修习观,无余舍断欲贪嗔恚及随眠,当欲贪嗔恚无余舍断时,五下分结被舍断:有身见、戒禁取、疑、欲欲、嗔恨,由于舍断这五下分结,圣弟子成为不来者、于彼处般涅槃者、不还来此世之法,此是离贪地。
Anāgāmiphalañca anāgāmiphale ṭhito uttari samathavipassanaṃ bhāvento pañca uddhambhāgiyāni saṃyojanāni pajahati rūparāgaarūparāgamānauddhaccaavijjañca. Imesaṃ pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ pahānā ariyasāvako arahā bhavati, khīṇāsavo vusitavā sammadaññā vimutto parikkhīṇabhavasaṃyojano anuppattasadattho, ayaṃ katābhūmi.
不来果以及住于不来果者,进一步修习止观,舍断五上分结:色贪、无色贪、慢、掉举、无明。由于舍断这五上分结,圣弟子成为阿拉汉,漏尽者、梵行已立者、以正智解脱者、有结已尽者、已达自己目的者,这是已作地。
Arahantova ayaṃ sopādisesā nibbānadhātu. Tassa āyukkhayā jīvitindriyāparodhā idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati. Yo imassa dukkhassa nirodho vūpasamo, aññassa ca apātubhāvo, ayaṃ anupādisesā nibbānadhātu. Imā dve nibbānadhātuyo. Iti saccāni vuttāni. Saccābhisamayo vutto, kilesavavatthānaṃ vuttaṃ, pahānaṃ vuttaṃ, bhūmiyo vuttā, phalāni vuttāni, nibbānadhātuyo vuttā. Evamimesu vuttesu sabbabodhi vuttā bhavati. Ettha yogo karaṇīyo.
阿拉汉即是有余依涅槃界。当他寿命耗尽、命根断绝时,此苦灭尽,其他苦不再生起。此苦之灭尽、寂止,以及其他苦之不显现,这是无余依涅槃界。这是两种涅槃界。如此,诸谛已说,谛之现观已说,诸烦恼之事已说,舍断已说,诸地已说,诸果已说,诸涅槃界已说。如此说这些时,一切菩提已被说。于此应当努力。
§71
Tattha katamāyo nava anupubbasamāpattiyo? Cattāri jhānāni catasso ca arūpasamāpattiyo nirodhasamāpatti ca. Tattha cattāri jhānāni katamāni? Idha, bhikkhave, bhikkhu vivicceva kāmehīti vitthārena kātabbāni. Tattha katamā cattāro arūpasamāpattiyo? Virāgino vata vattabbo, yāva nirodhasamāpatti vitthārena kātabbā. Imāyo nava anupubbasamāpattiyo.
其中,什么是九次第定?四禅那、四无色定以及灭尽定。其中,什么是四禅那?诸比库,于此,比库「离诸欲」等应详细说明。其中,什么是四无色定?「应对离贪者说」,乃至灭尽定应详细说明。这是九次第定。
Tattha katamaṃ paṭhamaṃ jhānaṃ? Pañcaṅgavippayuttaṃ pañcaṅgasamannāgataṃ. Katamehi pañcahi aṅgehi vippayuttaṃ? Pañcahi nīvaraṇehi. Tattha katamāni pañca nīvaraṇāni? Kāmacchandoti vitthāretabbo. Tattha katamo kāmacchando? Yo pañcasu kāmaguṇesu chandarāgo pemaṃ nikanti ajjhosānaṃ icchā mucchā patthanā apariccāgo anusayo pariyuṭṭhānaṃ, ayaṃ kāmacchandanīvaraṇaṃ. Tattha katamaṃ byāpādanīvaraṇaṃ? Yo sattesu saṅkhāresu ca āghāto…pe… yathā dose tathā nioṭṭhānā, ayaṃ byāpādo nīvaraṇaṃ. Tattha katamaṃ middhaṃ? Yā cittassa jaḷatā cittassa garuttaṃ cittassa akammanīyatā cittassa nikkhepo niddāyanā pacalikatā pacalāyanā pacalāyanaṃ, idaṃ middhaṃ. Tattha katamaṃ thinaṃ ? Yā kāyassa thinatā jaḷatā kāyassa garuttā kāyassa appassaddhi, idaṃ thinaṃ. Iti idañca thinaṃ purimakañca middhaṃ tadubhayaṃ thinamiddhanīvaraṇanti vuccati. Tattha katamaṃ uddhaccaṃ? Yo avūpasamo cittassa, idaṃ uddhaccaṃ. Tattha katamaṃ kukkuccaṃ? Yo cetaso vilekho alañcanā vilañcanā hadayalekho vippaṭisāro, idaṃ kukkuccaṃ. Iti idañca kukkuccaṃ purimakañca uddhaccaṃ tadubhayaṃ uddhaccakukkuccanīvaraṇanti vuccati. Tattha katamaṃ vicikicchānīvaraṇaṃ? Yo buddhe vā dhamme vā saṅghe vā…pe… ayaṃ vicikicchā. Api ca kho pana pañca vicikicchāyo samanantarāyikā desantarāyikā samāpattantarāyikā maggantarāyikā saggantarāyikā, imāyo pañca vicikicchāyo . Idha pana samāpattantarāyikā vicikicchā adhippetā. Ime pañca nīvaraṇā.
其中,什么是初禅那?离五支、具足五支。离哪五支?离五盖。其中,什么是五盖?「欲欲」等应详说。其中,什么是欲欲?对五欲功德的欲贪、爱、喜、耽著、渴望、迷恋、希求、不舍离、随眠、缠缚,这是欲欲盖。其中,什么是嗔恨盖?对有情、对诸行的恼害……如在嗔中所说,这是嗔恨盖。其中,什么是昏沉?心的迟钝、心的沉重、心的不适业性、心的沉没、瞌睡、打盹、打瞌睡,这是昏沉。其中,什么是睡眠?身的僵硬、迟钝、身的沉重、身的不轻安,这是睡眠。如此,此睡眠与前面的昏沉,此二者被称为昏沉睡眠盖。其中,什么是掉举?心的不寂止,这是掉举。其中,什么是追悔?心的忧虑、烦恼、困扰、内心的忧虑、后悔,这是追悔。如此,此追悔与前面的掉举,此二者被称为掉举追悔盖。其中,什么是疑盖?对佛或对法或对僧……这是疑。然而有五种疑:障碍近依的、障碍教导的、障碍等至的、障碍道的、障碍天界的,这是五种疑。但此处所指的是障碍等至的疑。这是五盖。
Tattha nīvaraṇānīti ko vacanattho, kuto nivārayantīti? Sabbato kusalapakkhikā nivārayanti. Kathaṃ nivārayanti? Kāmacchando asubhato nivārayati, byāpādo mettāya nivārayati, thinaṃ passaddhito nivārayati, middhaṃ vīriyārambhato nivārayati, uddhaccaṃ samathato nivārayati, kukkuccaṃ avippaṭisārato nivārayati, vicikicchā paññāto paṭiccasamuppādato nivārayati.
其中,「诸盖」是什么意思?从何处障碍?从一切善法方面障碍。如何障碍?欲欲从须跋障碍,嗔恨从慈障碍,睡眠从轻安障碍,昏沉从精进策励障碍,掉举从止障碍,追悔从不后悔障碍,疑从慧、从缘起障碍。
Aparo pariyāyo. Kāmacchando alobhato kusalamūlato nivārayati, byāpādo adosato nivārayati, thinamiddhaṃ samādhito nivārayati, uddhaccakukkuccaṃ satipaṭṭhānehi nivārayati, vicikicchā amohato kusalamūlato nivārayati.
另一种方式:欲欲从无贪善根障碍,嗔恨从无嗔障碍,昏沉睡眠从定障碍,掉举追悔从诸须跋障碍,疑从无痴善根障碍。
Aparo pariyāyo. Tayo vihārā dibbavihāro brahmavihāro ariyavihāro. Dibbavihāro cattāri jhānāni, brahmavihāro cattāri appamāṇāni, ariyavihāro sattatiṃsa bodhipakkhiyā dhammā. Tattha kāmacchando uddhaccaṃ kukkuccañca dibbavihāraṃ nivārayati, byāpādo brahmavihāraṃ nivārayati, thinamiddhaṃ vicikicchā ca ariyavihāraṃ nivārayati.
另一种方式:三种住:天住、梵住、圣住。天住是四禅那,梵住是四无量,圣住是三十七菩提分法。其中,欲欲、掉举、追悔障碍天住,嗔恨障碍梵住,昏沉睡眠、疑障碍圣住。
Aparo pariyāyo. Kāmacchando byāpādo uddhaccakukkuccañca samathaṃ nivārayanti, thinamiddhaṃ vicikicchā ca vipassanaṃ nivārayanti, ato nīvaraṇanti vuccante. Imehi pañcahi aṅgehi vippayuttaṃ paṭhamaṃ jhānaṃ.
另一种方式:欲欲、嗔恨、掉举追悔障碍止,昏沉睡眠、疑障碍观,因此被称为诸盖。初禅那离这五支。
Katamehi pañcahi aṅgehi sampayuttaṃ paṭhamaṃ jhānaṃ? Vitakkavicārehi pītiyā sukhena ca cittekaggatāya ca. Imesaṃ pañcannaṃ aṅgānaṃ uppādapaṭilābhasamannāgamo sacchikiriyaṃ paṭhamaṃ jhānaṃ paṭiladdhanti vuccati. Imāni pañca aṅgāni uppādetvā viharatīti, tena vuccate paṭhamaṃ jhānaṃ upasampajja viharatīti dibbena vihārena.
以何五支具足的初禅那?以寻、伺、喜、乐与心一境性。这五支的生起、获得、具备、作证,被称为获得初禅那。生起这五支而住,因此说「证得初禅那而住」,以天住而住。
Tattha dutiyaṃ jhānaṃ caturaṅgasamannāgataṃ pītisukhena cittekaggatāya ajjhattaṃ sampasādanena imāni cattāri aṅgāni uppādetvā sampādetvā viharati, tena vuccati dutiyaṃ jhānaṃ upasampajja viharatīti.
于此,第二禅那具足四支:以喜、乐、心一境性、内净,生起、成就这四支而住,因此说「证得第二禅那而住」。
Tattha pañcaṅgasamannāgataṃ tatiyaṃ jhānaṃ satiyā sampajaññe sukhena cittekaggatāya upekkhāya imāni pañcaṅgāni uppādetvā sampādetvā viharati, tena vuccati tatiyaṃ jhānaṃ upasampajja viharatīti.
于此,具足五支的第三禅那:以念、正知、乐、心一境性、舍,生起、成就这五支而住,因此说「证得第三禅那而住」。
Tattha catutthaṃ jhānaṃ caturaṅgasamannāgataṃ upekkhāya satipārisuddhiyā adukkhamasukhāya vedanāya cittekaggatā ca, imehi catūhaṅgehi samannāgataṃ catutthaṃ jhānaṃ. Iti imesaṃ catunnaṃ aṅgānaṃ uppādo paṭilābho samannāgamo sacchikiriyā catutthaṃ jhānaṃ paṭiladdhanti vuccati. Imāni cattāri jhānāni uppādetvā sampādetvā upasampajja viharati, tena vuccati dibbena vihārena viharatīti.
于此,第四禅那具足四支:以舍、念清净、不苦不乐受、心一境性,具足这四支的第四禅那。如此,这四支的生起、获得、具备、作证,被称为获得第四禅那。生起、成就这四禅那,证得而住,因此说「以天住而住」。
Tattha katamo aniccaṭṭho? Pīḷanaṭṭho aniccaṭṭho pabhaṅgaṭṭho sampāpanaṭṭho vivekaṭṭho aniccaṭṭho, ayaṃ aniccaṭṭho.
于此,什么是无常义?逼迫义是无常义,坏灭义、导致义、远离义是无常义,这是无常义。
Tattha katamo dukkhaṭṭho? Pīḷanaṭṭho dukkhaṭṭho sampīḷanaṭṭho saṃvegaṭṭho byādhinaṭṭho, ayaṃ dukkhaṭṭho.
于此,什么是苦义?逼迫义是苦义,压迫义、惊惧义、病义,这是苦义。
Tattha katamo suññaṭṭho? Anupalitto suññaṭṭho, asambhājanaṭṭho gatapaṭṭho vivaṭṭaṭṭho, ayaṃ suññaṭṭho.
于此,什么是空义?不染著是空义,不结合义、已去义、展开义,这是空义。
Tattha katamo anattaṭṭho? Anissariyaṭṭho anattaṭṭho, avasavattanaṭṭho, akāmakāriṭṭho parividaṭṭho, ayaṃ anattaṭṭhoti.
于此,什么是无我义?无主宰义是无我义,不自在义、不能随意义、遍知义,这是无我义。
Suttatthasamuccayo nāma saṃvattisantikā peṭakabhūmi samattā. · 名为经义集成之转向寂静藏地完