7. Hārasampātabhūmi7. 鬘降临地
7. Hārasampātabhūmi7. 鬘降临地
§72
Jhānaṃ virāgo. Cattāri jhānāni vitthārena kātabbāni. Tāni duvidhāni; bojjhaṅgavippayuttāni ca bojjhaṅgasampayuttāni ca. Tattha bojjhaṅgavippayuttāni bāhirakāni, bojjhaṅgasampayuttāni ariyapuggalāni. Tattha yena cha puggalamūlāni tesaṃ nikkhipetvā rāgacarito, dosacarito, mohacarito, rāgadosacarito, rāgamohacarito, dosamohacarito, samabhāgacarito, iti imesaṃ puggalānaṃ jhānaṃ samāpajjitānaṃ pañca nīvaraṇāni paṭipakkho tesaṃ paṭighātāya yathā asamattho tīṇi akusalamūlāni niggaṇhāti. Lobhena akusalamūlena abhijjhā ca uddhaccañca uppilavataṃ alobhena kusalamūlena niggaṇhāti, kukkuccañca vicikicchā ca mohapakkho, taṃ amohena niggaṇhāti. Doso ca thinamiddhañca dosapakkho, taṃ adosena niggaṇhāti.
禅那是离染。四种禅那应详细说明。它们有两种:与觉支不相应的和与觉支相应的。其中,与觉支不相应的是外在的,与觉支相应的是圣者。其中,除了六种人根之外,贪行者、嗔行者、痴行者、贪嗔行者、贪痴行者、嗔痴行者、等分行者,这些人证入禅那时,五盖作为对治以破除它们,但无力抑制三不善根。由贪不善根生起的贪欲和掉举,以无贪善根抑制;追悔和疑属于痴的一方,以无痴抑制它;嗔恚和昏沉睡眠属于嗔的一方,以无嗔抑制它。
Tattha alobhassa pāripūriyā nekkhammavitakkaṃ vitakketi. Tattha adosassa pāripūriyā abyāpādavitakkaṃ vitakketi. Tattha amohassa pāripūriyā avihiṃsāvitakkaṃ vitakketi. Tattha alobhassa pāripūriyā vivitto hoti kāmehi. Tattha adosassa pāripūriyā amohassa pāripūriyā ca vivitto hoti pāpakehi akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
其中,以无贪的圆满,他寻思出离寻。其中,以无嗔的圆满,他寻思无嗔寻。其中,以无痴的圆满,他寻思无害寻。其中,以无贪的圆满,他远离诸欲。其中,以无嗔的圆满和无痴的圆满,他远离诸恶不善法,有寻、有伺,离生喜乐,证入初禅而住。
Vitakkāti tayo vitakkā – nekkhammavitakko abyāpādavitakko avihiṃsāvitakko. Tattha paṭhamābhinipāto vitakko, paṭiladdhassa vicaraṇaṃ vicāro. Yathā puriso dūrato purisaṃ passati āgacchantaṃ, na ca tāva jānāti eso itthīti vā purisoti vā yadā tu paṭilabhati itthīti vā purisoti vā evaṃ vaṇṇoti vā evaṃ saṇṭhānoti vā ime vitakkayanto uttari upaparikkhanti kiṃ nu kho ayaṃ sīlavā udāhu dussīlo aḍḍho vā duggatoti vā. Evaṃ vicāro vitakke appeti, vicāro cariyati ca anuvattati ca. Yathā pakkhī pubbaṃ āyūhati pacchā nāyūhati yathā āyūhanā evaṃ vitakko, yathā pakkhānaṃ pasāraṇaṃ evaṃ vicāro anupālati vitakketi vicarati vicāreti. Vitakkayati vitakketi, anuvicarati vicāreti. Kāmasaññāya paṭipakkho vitakko, byāpādasaññāya vihiṃsasaññāya ca paṭipakkho vicāro. Vitakkānaṃ kammaṃ akusalassa amanasikāro, vicārānaṃ kammaṃ jeṭṭhānaṃ saṃvāraṇā. Yathā paliko tuṇhiko sajjhāyaṃ karoti evaṃ vitakko, yathā taṃyeva anupassati evaṃ vicāro. Yathā apariññā evaṃ vitakko. Yathā pariññā evaṃ vicāro. Niruttipaṭisambhidāyañca paṭibhānapaṭisambhidāyañca vitakko, dhammapaṭisambhidāyañca atthapaṭisambhidāyañca vicāro. Kallitā kosallattaṃ cittassa vitakko, abhinīhārakosallaṃ cittassa vicāro . Idaṃ kusalaṃ idaṃ akusalaṃ idaṃ bhāvetabbaṃ idaṃ pahātabbaṃ idaṃ sacchikātabbanti vitakko, yathā pahānañca bhāvanā ca sacchikiriyā ca evaṃ vicāro. Imesu vitakkavicāresu ṭhitassa duvidhaṃ dukkhaṃ na uppajjati kāyikañca cetasikañca; duvidhaṃ sukhaṃ uppajjati kāyikañca cetasikañca. Iti vitakkajanitaṃ cetasikaṃ sukhaṃ pīti kāyikaṃ sukhaṃ kāyikoyeva. Yā tattha cittassa ekaggatā, ayaṃ samādhi. Iti paṭhamaṃ jhānaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ.
寻有三种寻——出离寻、无嗔寻、无害寻。其中,初次的投入是寻,对已获得的反复思察是伺。譬如有人从远处看见一个人走来,当时还不知道这是女人还是男人,但当他辨认出是女人还是男人,是这样的颜色还是这样的形状时,他们进一步寻思考察:这个人是持戒者还是破戒者,是富有还是贫困?如此,伺使寻达到,伺行走、随行。譬如鸟先扇动翅膀后不扇动,扇动如同寻,翅膀的展开如同伺随顺、寻思、行走、伺察。寻思是寻,随伺是伺。寻是欲想的对治,伺是嗔想和害想的对治。寻的作用是不作意不善,伺的作用是防护诸根。譬如守护者默默地背诵,如此是寻;譬如他随观那个,如此是伺。譬如未遍知,如此是寻;譬如遍知,如此是伺。在词无碍解和辩无碍解中是寻,在法无碍解和义无碍解中是伺。心的准备善巧是寻,心的导向善巧是伺。「这是善、这是不善、这应修习、这应舍断、这应作证」是寻,如何舍断、修习、作证是伺。安住于这些寻伺中,两种苦不生起,身的和心的;两种乐生起,身的和心的。如此,由寻所生的心乐是喜,身乐就是身乐。其中心的一境性,这是定。如此,初禅舍断五支,具足五支。
Tesaṃyeva vitakkavicārānaṃ abhikkhaṇaṃ āsevanāya tassa tappoṇamānasaṃ hoti. Tassa vitakkavicārā oḷārikā khāyanti. Yañca pītisukhañca nekkhammañca oḷārikaṃ bhavati. Api ca samādhijā pīti rati ca jāyati. Tassa vicārārammaṇaṃ. Tesaṃ vūpasamā ajjhattaṃ ceto sampasīdati. Ye vitakkavicārā dve dhammānussaritabbā. Paccuppannā daraṇitabbaṃ. Tesaṃ vūpasamā ekodibhāvaṃ cittekaggataṃ hoti. Tassa ekodibhāvena pīti pāripūriṃ gacchati. Yā pīti, taṃ somanassindriyaṃ, yaṃ sukhaṃ, taṃ sukhindriyaṃ. Yā cittekaggatā, ayaṃ samādhi. Taṃ dutiyaṃ jhānaṃ caturaṅgasamannāgataṃ. So pītiyā virāgā yāti ojahi jallasahagataṃ.
由于对那些寻伺的反复修习,他的心得到满足。对他来说,寻伺显得粗重。那喜乐和出离变得粗重。而且,由定生起喜和悦。对他来说,伺是所缘。由于它们的止息,内心得到净信。那两种法——寻伺——应被忆念。现在应被持守。由于它们的止息,心成为一境、心一境性。由于他的一境,喜达到圆满。那喜是悦根,那乐是乐根。那心一境性,这是定。那第二禅具足四支。他从喜的离染而去,舍断伴随欢喜的。
§73
Tattha somanassacittamupādānanti ca so taṃ vicinanto upekkhameva manasikaroti. So pītiyā virāgā upekkhako viharati. Yathā ca pītiyā sukhamānitaṃ, taṃ kāyena paṭisaṃvedeti sampajāno viharati. Yena satisampajaññena upekkhāpāripūriṃ gacchati. Idaṃ tatiyaṃ jhānaṃ caturaṅgasamannāgataṃ.
其中,「执取悦意心」,他考察那个,只作意舍。他从喜的离染,住于舍。如同由喜所认知的乐,他以身体验,具念而住。以那念与正知,舍达到圆满。这第三禅具足四支。
Tathā kāyikassa sukhassa pahānāya paṭhame jhāne somanassindriyaṃ nirujjhati. Dutiye jhāne dukkhindriyaṃ nirujjhati. So sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati . Tattha catūhi indriyehi upekkhā pasādā hoti, dukkhindriyena domanassindriyena sukhindriyena somanassindriyena ca. Tesaṃ nirodhā upekkhāsampajaññaṃ hoti, tattha sukhindriyena somanassindriyena ca asati hoti, tesaṃ nirodhā satimā hoti, dukkhindriyena domanassindriyena ca asampajaññaṃ, tesaṃ nirodhā sampajaññaṃ hoti, iti upekkhāya ca saññā, sato sampajāno cittekaggatā ca idaṃ vuccate ca catutthaṃ jhānaṃ.
同样,为了舍断身乐,在初禅悦根灭尽。在第二禅苦根灭尽。他由于乐的舍断和苦的舍断,先前喜忧已灭没,不苦不乐,舍念清净,证入第四禅而住。其中,由四根舍得到清净:由苦根、忧根、乐根、悦根。由于它们的灭尽,有舍与正知,其中由于乐根和悦根不存在,由于它们的灭尽而具念,由于苦根和忧根无正知,由于它们的灭尽而有正知,如此,舍与想、念、正知与心一境性,这被称为第四禅。
Tattha yo rāgacarito puggalo tassa sukhindriyañca somanassindriyañca; yo dosacarito puggalo tassa dukkhindriyañca domanassindriyañca; yo mohacarito puggalo tassa asati ca asampajaññañca.
其中,贪行者有乐根和悦根;嗔行者有苦根和忧根;痴行者有失念和无正知。
Tattha rāgacaritassa puggalassa tatiye jhāne catutthe ca anunayo nirujjhati, dosacaritassa paṭhame jhāne dutiye ca paṭighaṃ nirujjhati, mohacaritassa puggalassa paṭhame jhāne dutiye ca asampajaññaṃ nirujjhati. Tatiye jhāne catutthe ca asati nirujjhati, evameva tesaṃ tiṇṇaṃ puggalānaṃ cattāri jhānāni vodānaṃ gamissanti.
其中,贪行者在第三禅和第四禅随眠灭尽,嗔行者在初禅和第二禅嗔恚灭尽,痴行者在初禅和第二禅无正知灭尽。在第三禅和第四禅失念灭尽,如此这三种人的四种禅那将成为清净。
Tattha rāgadosacaritassa puggalassa asampajaññañca anunayo ca paṭighañca, tena hānabhāgiyaṃ jhānaṃ hoti. Tattha rāgamohacaritassa puggalassa anunayattaṃ ca ādīnavaṃ dassitā, taṃ tassa hānabhāgiyaṃ jhānaṃ hoti. Tattha dosamohacaritassa puggalassa paṭigho ca asati ca asampajaññañca ādīnavaṃ dassitā tena tassa hānabhāgiyaṃ jhānaṃ hoti.
于此,对于贪嗔行者,不正知、随顺与嗔恚,由此成为退分禅那。于此,对于贪痴行者,随顺性与过患已被显示,那对他成为退分禅那。于此,对于嗔痴行者,嗔恚、不念与不正知,过患已被显示,由此对他成为退分禅那。
Tattha rāgadosamohasamabhāgacaritassa puggalassa visesabhāgiyaṃ jhānaṃ hoti, imāni cattāri jhānāni sattasu puggalesu niddisitabbāni. Catūsu ca samādhīsu chandasamādhinā paṭhamaṃ jhānaṃ, vīriyasamādhinā dutiyaṃ jhānaṃ, cittasamādhinā tatiyaṃ jhānaṃ, vīmaṃsāsamādhinā catutthaṃ jhānaṃ. Appaṇihitena paṭhamaṃ jhānaṃ, suññatāya dutiyaṃ jhānaṃ, animittena tatiyaṃ jhānaṃ, ānāpānassatiyā catutthaṃ jhānaṃ. Kāmavitakkabyāpādānañca taṃ taṃ vūpasamena paṭhamaṃ jhānaṃ hoti, vitakkavicārānaṃ vūpasamena dutiyaṃ jhānaṃ, sukhindriyasomanassindriyānaṃ vūpasamena tatiyaṃ jhānaṃ, kāyasaṅkhārānaṃ vūpasamena catutthaṃ jhānañca. Cāgādhiṭṭhānena paṭhamaṃ jhānaṃ, saccādhiṭṭhānena dutiyaṃ jhānaṃ, paññādhiṭṭhānena tatiyaṃ jhānaṃ, upasamādhiṭṭhānena catutthaṃ jhānaṃ. Imāni cattāri jhānāni saṅkhepaniddesena niddiṭṭhāni, tattha samādhindriyaṃ pāripūriṃ gacchati. Anuvattanakāni cattāri, tattha yo paṭhamaṃ jhānaṃ nissāya āsavakkhayaṃ pāpuṇāti, so sukhāya paṭipadāya dandhābhiññāya domanassindriyapaṭipakkhena. Yo dutiyaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya khippābhiññāya dukkhindriyapaṭipakkhena. Yo tatiyaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya dandhābhiññāya somanassindriyapaṭipakkhena. Yo catutthaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya khippābhiññāya sukhindriyapaṭipakkhena gato.
于此,对于贪嗔痴等分行者,成为殊胜分禅那,这四种禅那应在七种人中说明。在四种定中,以欲定为初禅,以精进定为第二禅,以心定为第三禅,以观察定为第四禅。以无愿为初禅,以空性为第二禅,以无相为第三禅,以入出息念为第四禅。以欲寻、嗔恚等各各的寂止为初禅,以寻伺的寂止为第二禅,以乐根与喜根的寂止为第三禅,以身行的寂止为第四禅。以舍为依止为初禅,以谛为依止为第二禅,以慧为依止为第三禅,以寂止为依止为第四禅。这四种禅那以总说方式已被说明,于此定根达到圆满。随顺的有四种,于此,凡依止初禅达到诸漏尽者,他以乐道、钝通行、忧根的对治而行。凡依止第二禅达到诸漏尽者,他以乐道、速通行、苦根的对治而行。凡依止第三禅达到诸漏尽者,他以乐道、钝通行、喜根的对治而行。凡依止第四禅达到诸漏尽者,他以乐道、速通行、乐根的对治而行。
Pakiṇṇakaniddeso. · 杂分别
§74
Yāni cattāri jhānāni, tesaṃ jhānānaṃ imāni aṅgāni, tesaṃ aṅgānaṃ samūho assa aṅgā, ayaṃ jhānabhūmi ko visesoti assa viseso. Ime sambhārā tehi ayaṃ samudāgamo, tassa samudāgamassa ayaṃ upanisā, tāya upanisāya ayaṃ bhāvanā. Tassā bhāvanāya ayaṃ ādīnavo. Tena ayaṃ parihāni. Kassa parihānīti tadupagajjhāyino . Taṃ yathā bhaṇitaṃ paccavekkhanto ayaṃ viseso. Tena visesena ayaṃ assādo, so kassa assādo ajhāniyā jhāyino, tassā ajhāniyā jhāyino, idaṃ kallitā kosalle ṭhitajjhānaṃ anomaddiyataṃ gacchati jhānabalaṃ, jhānabale ṭhitassa ayaṃ pāramippattassa imāni jhānaṅgāni anāvilasaṅkappo paṭhame jhāne jhānaṅgāni bhāvī. So pīti tadanusārittāva paṭhame jhāne jhānaṅgaṃ tassaṅguno ca dhammā tadabhisannitāya ca. Pīti dutiye jhāne jhānaṅgadhammatā kho pana tathā pavattassa sahagataṃ jhānaṅgadhammaṃ sasukhatāya ajjhattaṃ sampasādo dutiye jhāne jhānaṅgaṃ manosampasādanatāya tadabhisannitāya ca. Pīti dutiye jhāne jhānaṅgaṃ ajjhattaṃ sampasādanaṃ samādhitā pīti dutiye jhāne jhānaṅgaṃ, cetaso ekodibhāvo dutiye jhāne jhānaṅgaṃ, upekkhā phassatā tatiye jhāne jhānaṅgaṃ, sukhaṃ tassa aṅganti ca. Cetaso ekodibhāvo catutthe jhāne jhānaṅgaṃ, upekkhā adukkhamasukhā catutthe jhāne jhānaṅgaṃ, abhinisābhūmi upekkhāsatipārisuddhi catutthe jhāne jhānaṅgaṃ. Satipārisuddhi ca anekajjhābhūmīsu jhānaṅgasamāyuttā pīti cetaso ekodibhāvo catutthe jhāne jhānaṅgaṃ.
这四种禅那,那些禅那的这些支,那些支的集合为其支,这是禅那地,什么是差别,这是其差别。这些是资粮,由此这是生起,那生起的这是近依,由那近依这是修习。那修习的这是过患。由此这是退失。谁的退失,那专注于此者。如所说的省察,这是差别。由那差别这是味,那是谁的味,不禅那者、禅那者,那不禅那者,这是适合于善巧,住于禅那达到无上,禅那力,住于禅那力者,这到达彼岸者,这些禅那支,无浊寻在初禅中为禅那支的修习者。那喜随顺于初禅中为禅那支,其支的诸法与其相应。喜在第二禅中为禅那支法性,然而如此进行者的俱生禅那支法,以乐性内心净信在第二禅中为禅那支,以心净信性与其相应。喜在第二禅中为禅那支,内心净信,定性,喜在第二禅中为禅那支,心一境性在第二禅中为禅那支,舍触性在第三禅中为禅那支,乐为其支。心一境性在第四禅中为禅那支,舍不苦不乐在第四禅中为禅那支,胜解地舍念清净在第四禅中为禅那支。念清净与多禅那地中禅那支相应,喜心一境性在第四禅中为禅那支。
Tattha katamā jhānabhūmi? Savitakke savicāre vivekā anugatā paṭhame jhāne jhānabhūmi. Avitakke avicāre ajjhattaṃ sampasādanaṃ janitaṃ pītimanugatā dutiye jhāne jhānabhūmi. Sukhasātasamohitā sappītikā tatiye jhāne jhānabhūmi. Tassa sukhadukkhasahagatā abhinīhārasahagatā catutthe jhāne jhānabhūmi. Appamāṇasahagatā sattārammaṇā paṭhame jhāne jhānabhūmi. Abhibhūmiāyatanasahagatā rūpasaññīsu dutiye jhāne jhānabhūmi. Vimokkhasahagatānaṃ vimokkhesu tatiye jhāne jhānabhūmi. Anupassanāsahagatā kāyasaṅkhārā sammā catutthassa jhānassa bhūmi.
于此,什么是禅那地?有寻有伺,随顺远离,在初禅中为禅那地。无寻无伺,内心净信已生,随顺喜,在第二禅中为禅那地。乐受迷醉,有喜,在第三禅中为禅那地。其乐苦俱,胜解俱,在第四禅中为禅那地。无量俱,有情所缘,在初禅中为禅那地。胜处处俱,在色想中,在第二禅中为禅那地。解脱俱,在诸解脱中,在第三禅中为禅那地。随观俱,身行正确,为第四禅的地。
§75
Tattha katame jhānavisesā? Vivicceva kāmehi vivicca pāpakehi akusalehi dhammehi cittacetasikasahagatā kāmadhātusamatikkamanatāpi, ayaṃ jhānaviseso. Avitakkā ceva avicārā ca sappītikāya satisahagatāya pītisahagatā saññāmanasikārā samudācaranti. Ayaṃ jhānaviseso. Avitakkāya bhūmiyā avicāreyeva sati anugatā upekkhāsahagatā manasikārā samudācaranti. Tadanudhammatāya ca sati saṇḍahati . Tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso. Satipārisuddhisahagatā saññāmanasikārā samudācaranti, tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso. Viññāṇañcāyatanasahagatāya bhūmiyaṃ ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso.
于此,什么是禅那差别?远离诸欲,远离诸恶不善法,心心所俱,超越欲界性,这是禅那差别。无寻且无伺,有喜,念俱,喜俱,想作意生起。这是禅那差别。在无寻地,无伺,念随顺,舍俱,作意生起。随顺于法性,念结合。达到那地而住,这是禅那差别。念清净俱,想作意生起,达到那地而住,这是禅那差别。在识无边处俱地,无所有处俱,想作意生起,达到那地而住,这是禅那差别。
Jhānasambhārā nekkhammavitakko sambhāro kāmavitakkavinodanādhippāyatā. Abyāpādavitakko sambhāro byāpādavitakkapaṭivinodanādhippāyatā. Avihiṃsāvitakko sambhāro vihiṃsāvitakkapaṭivinodanādhippāyatā. Indriyesu guttadvāratā appicchatā sambhāro parisuddhājīvo catunnaṃ samāpattīnaṃ sambhāro akammassa vihāritā. Maggasambhāro samāpattipajjanatā. Phalasambhāro jhānanibbattitāya jhānasamudāgamo. Kusalahetu yaṃ jhānaṃ samudayaṃ gacchanti ko ca na kutoci nekkhammappattā samudāgacchanti. Ālambanirodhasamādhi santo samudāgacchanti. Avītikkantā samudāgacchanti. Sukhindriyaṃ somanassindriyaṃ pahānāya te ca abyāpajjatāya samudāgacchanti. Taṃ pana sandhāya samudāgacchanti. Aparidāhanāya samudāgacchanti. Ayaṃ ñāṇasamudāgamo.
禅那资粮:出离寻为资粮,欲寻遣除的意向性。无嗔寻为资粮,嗔寻遣除的意向性。无害寻为资粮,害寻遣除的意向性。诸根守护门,少欲为资粮,清净活命,四种等至的资粮,无作的住,道资粮,等至的获得性。果资粮,禅那生起性,禅那生起。善因,禅那生起集,什么且不从何处,出离的获得而生起。所缘灭定寂静而生起。未超越而生起。乐根喜根的舍断,彼等且无恼害性而生起。然而连结而生起。无热恼性而生起。这是智生起。
§76
Tattha katamā upanisā? Kalyāṇamittatā jhānassa upanisā. Kalyāṇasampavaṅkatā jhānassa upanisā. Indriyesu guttadvāratā jhānassa upanisā. Asantuṭṭhitā kusalesu dhammesu jhānassa upanisā. Saddhammassavanaṃ jhānassa upanisā. Saṃvejaniye ṭhāne saṃviggassa yoniso padhānaṃ. Ayaṃ jhānopanisā.
于此,什么是近依?善友性为禅那的近依。善具足性为禅那的近依。诸根守护门为禅那的近依。于善法中不满足性为禅那的近依。正法听闻为禅那的近依。在应悚惧处已悚惧者如理精进。这是禅那近依。
Tattha katamā bhāvanā? Mettāsevanā abyāpādavitakkabhāvanā. Karuṇāsevanā avihiṃsāvitakkabhāvanā. Muditābhāvanā pītisukhasampajaññā kāritā. Upekkhābhāvanā passavatā upekkhābhāvanā apassavatā upekkhā ca ajjhupekkhā ca, asubhasaññābhāvanā dukkhāpaṭipadā dandhābhiññā bhavasandhābhiññā bhavasandhānaṃ, sā chabbidhā bhāvanā bhāvitā bahulīkatā anuṭṭhitā vatthukatā yānīkatā paricitā susamāraddhā. Ayaṃ bhāvanā.
于此,什么是修习?慈修习,无嗔寻修习。悲修习,无害寻修习。喜修习,喜乐正知所作。舍修习,见者的舍修习,不见者的舍与中舍,须跋想修习,苦道钝通行,有结通行,有的结合,那六种修习,已修习,已多作,已建立,已作基础,已作乘,已熟习,已善发动。这是修习。
Evaṃ bhāvayantassa ayaṃ ādīnavo. Paṭhame jhāne saṅkhārasamannāgato eso dhammo assuto sāsavo. Sace esa dhammo ayaṃ sīlo āsannapaṭipakkho ca esa dhammo kāmo paticāro pativicāro samāpattīnaṃ ca sabboḷāriko esa dhammo vitakkavicāro ca. Tattha cittaṃ khobhenti, kāyo cettha kilamati, kāyamhi cettha kilante cittaṃ vihaññati. Anabhinīhārakkhamova abhiññānaṃ ime ādīnavā paṭhame jhāne.
如此修习者,这是过患:在初禅中,这法与行相应,是未闻的、有漏的。若这法是这戒,这法是近对治,是欲的寻、伺,在诸等至中,这法是最粗的寻与伺。在那里,它们扰乱心,在此身疲劳,在此身疲劳时,心受到损害。仅为了不退失神通的守护,这些是初禅的过患。
Dutiye jhāne ime ādīnavā pītipharaṇasahagato ca eso dhammo, na samudācārasseti cittaṃ. Asodhayaṃ upagamo cesa dhammo upagamiparissayo domanassapaccatthiko cesa dhammo. Tattha tattha yuttīnaṃ pīti parajjato cesa dhammo dukkaraṃ hoti, avattasantāsabhūmiparivajjayanto catūsu dukkhatāsu esa dhammo anuviddhāpanasaddhāya dukkhatāya ca na palibodhadukkhatāya ca abhiññādukkhatāya ca rogadukkhatāya ca, ime ādīnavā dutiye jhāne.
在第二禅中,这些是过患:这法与喜的遍满相应,不能使心完全清净。这法是须跋的接近,是接近的危险,这法是忧的对治。在那里,喜从各种结合败坏,这法难以做到,避免不退转的怖畏地,在四种苦中,这法以随行信的苦、障碍苦、神通苦、疾病苦,这些是第二禅的过患。
Tattha katame ādīnavā tatiye jhāne? Upekkhāsukhasahagatāya tattha sātāvīnaṃ pañcannaṃ upekkhāsukhaṃ parivattito esa dhammo tena niccasaññitānañca yaṃ hoti. Dukkhopaniyaṃ sukhaṃ cittassa saṅkhobhataṃ upādāya sukhadukkhāya gato savati. Sukhadukkhānukatañca upādāya anabhihārakkhamaṃ cittaṃ hoti. Abhiññāya sacchikiriyāsu sabbepi cete dhammā tīsu jhānasamāpattīsu catūhi ca dukkhatāhi anuviddhānaṃ sā bhayā dukkhatāya palibodhadukkhatāya ca abhiññāya dukkhatāya ca ime ādīnavā tatiye jhāne.
在那里,什么是第三禅的过患?在与舍乐相应中,在那里,对于五种有乐者,舍乐转变了这法,由此对于有常想者,有什么。引生苦的乐,心的扰乱,取着苦乐而去流转。随着苦乐而作,取着不退失守护,心成为。在神通作证中,所有这些法在三禅等至中,以四种苦随行,那是怖畏的苦、障碍苦、神通苦,这些是第三禅的过患。
Tattha katame ādīnavā catutthe jhāne? Ākiñcaññāsamāpattikā te dhammānusamāpattikā etissā ca bhūmiyaṃ sātānaṃ bālaputhujjanānaṃ anekavidhāni diṭṭhigatāni uppajjanti. Oḷārikā sukhumehi ca rūpasaññāhi anuvidhāni etāni jhānāni sadā anudayamettājhānakalānudanukalāya sādhāraṇā, dukkarā ca sabbe cattāro mahāsambhārā samudāgatāni ca etāni jhānāni aññamaññaṃ nissāya samudāgacchanti. Ettha samudāgatā ca ete dhammā na samattā honti. Asamuggahitanimittā ca ete dhammā parihāyanti. Nirujjhanti ca ete dhammā na upādiyanti nirujjhaṅgāni ca, etesaṃ dhammānaṃ jhānāni nimittāni na jhānanimittasaññā vokirati. Appaṭiladdhapubbā ca jhāyīvasena ca bhavati . Imehi ādīnavehi ayaṃ jhānaparihāni.
在那里,什么是第四禅的过患?无所有处等至,那些法随等至,在这地中,对于愚痴凡夫,生起种种见。以粗细色想随行,这些禅那常随慈禅那时随时,共通,难作,所有四大资具集起,这些禅那互相依靠而集起。在此集起的这些法不完满。未把握相的这些法退失。这些法灭尽,不取着灭尽支,这些法的禅那相,不是禅那相想散乱。未曾得到以前,以禅修者而有。以这些过患,这是禅那退失。
§77
Nirodhasamāpattiyā apaṭisaṅkhāya avasesasaññino ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, so nirodhasamāpattito parihāyati. Āneñjasaññino asaññāyatanaṃ samāpannassa ākiñcaññāyatanasahagatā manasikārā samudācaranti, tañca bhūmiṃ na pajānāti, so tato parihāyati. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā manasikārā samudācaranti, tañca bhūmiṃ na pajānāti, so tato parihāyati. Viññāṇañcāyatanaṃ samāpannassa rūpasaññāsahagatā. Vitthārena…pe… yāva paṭhame jhāne kāmasaññāsahagatā kātabbā. Sakassa parihāyati, kalaṅkajjhāne kalaṅkaṃ jhāyati, parisamantato jhāyati, bhindanto jhāyati, na sajjhāyati, āyūhanto jhāyati, kiñci ca niparicito jhāyati. Atividhāvanto jhāyati, atimaññanto jhāyati, kāyasaṅkhāre appaṭisambhāre jhāyati, pariyuṭṭhānassa nissaraṇaṃ ajānanto jhāyati, nīvaraṇābhibhūto jhāyati, assāpattimanasikaronto jhānassa assādo kāmarāgapariyuṭṭhānaṃ pahānaṃ jhānassa assādo kāmarāgahetūnaṃ dhammānaṃ udayanti, nirujjhaṅgāni etesaṃ dhammānaṃ jhānāni uparimā sukhupekkhā kāmakammakilesānaṃ pahānaṃ assādo, evaṃ kho puna jhānassa assādo mahāsaṃvāsamappīḷite lokasaṃnivāse asambodhokāsā vigamessamidaṃ jhānappahānā. Ayaṃ palirodhamappalirodhalokasannivāse esanidhamidaṃ jhānaṃ anamataggasaṃsārasamāpannānaṃ sattānaṃ saṃsārappahānanā ānisaṃso, yamidaṃ jhānassa assādo kāyassa ajhāniyajhāyino bhavati. Ajhāniyajhāniyajhāyīhi aparāmasanto ajhāniyajhāyitaṃ jhāyati, yāni kalaṅkajjhāyino padāni, tāni anudhitāni paṭipakkhe.
对于灭尽等至,不思惟,有余想的无所有处相应的想作意现行,他从灭尽等至退失。有不动想的无想处等至者,无所有处相应的作意现行,不了知那地,他从那里退失。无所有处等至者,识无边处想作意现行,不了知那地,他从那里退失。识无边处等至者,与色想相应。详说...乃至在初禅中,应作与欲想相应。从自己退失,在染污禅那中禅修染污,遍一切处禅修,破坏而禅修,不正确禅修,积集而禅修,某些未圆满而禅修。过度急进而禅修,轻慢而禅修,在身行不准备中禅修,不知缠的出离而禅修,被盖所胜而禅修,不作意呼吸,禅那的味是欲贪缠的舍断,禅那的味是欲贪为因的诸法生起,这些法的禅那灭尽支,上妙的舍,欲业烦恼的舍断是味,如此又禅那的味,在大众逼迫的世间住处,无觉悟处,从禅那舍断而离去。这是障碍无障碍世间住处,寻求这禅那,对于无始轮回等至的有情,从轮回舍断的利益,这是禅那的味,对于身的非禅修禅修者而有。非禅修禅修者不执取非禅修禅修而禅修,那些染污禅修者的足迹,那些随行在对治中。
§78
Tattha katamaṃ jhānakosallaṃ? Samāpattikosallaṃ jhānakosallaṃ, jhānavisesakosallaṃ jhānakosallaṃ, jhānantarikakosallaṃ jhānakosallaṃ, samāpattivuṭṭhānakosallaṃ jhānakosallaṃ, jhāne sabhāvakosallaṃ jhānakosallaṃ, jhāne ādīnavakosallaṃ jhānakosallaṃ, jhāne nissaraṇakosallaṃ jhānakosallaṃ, jhānaphalena upādāya kosallaṃ, jhānaphalena paṭisaṅkhānaphale aparihānadhammatā nibbattijhāne ca kīḷitāpi visesabhāgiyaṃ jhānaṃ paṭilabbhati. Idaṃ panassāti bhavahāritā ca ārammaṇānimittaggāho anabhinīhārabalaṃ, cittekaggatā nimittāsu gatisahitā samathabalena asaṃsīdanañca jhāne maggaphalaṃ samathaṃ pavatte samādhino upekkhāpalipubbāparanimittāsayo paggāhino satibalaṃ taṃ pavattitānañca vipassanānaṃ samaññābale.
在那里,什么是禅那善巧?等至善巧是禅那善巧,禅那殊胜善巧是禅那善巧,禅那中间善巧是禅那善巧,等至出起善巧是禅那善巧,在禅那中自性善巧是禅那善巧,在禅那中过患善巧是禅那善巧,在禅那中出离善巧是禅那善巧,取着禅那果的善巧,以禅那果思惟果中不退失法性,在生起禅那中,即使游戏也获得殊胜分禅那。这是他的有行性,所缘相的把握,不退失力,心一境性在诸相中与行相应,以止力不沉没,在禅那中道果,止的进行,定的舍,前后相的意向,策励的念力,那些进行的观的共通力。
Tattha katamā jhānapāramitā? Supāramitā mettā kāmesu sattā kāmasaṅgasattāti yamhi sutte desanāya vohārena dve saccāni niddiṭṭhāni, dukkhañca samudayo ca, vicayena hārena ye saṃyojanīyesu dhammesu vajjaṃ na passanti, te oghaṃ tarissantīti netaṃ ṭhānaṃ vijjati. Na tarissantīti atthi esā yutti ca vicayo ca idaṃ nu kissa padaṭṭhānaṃ, kāmesu sattāti pañca kāmaguṇā, taṃ kāmataṇhāya padaṭṭhānaṃ. Saṃyojane vajjamapassamānāti avijjāya padaṭṭhānaṃ, na hi jātu saṃyojanasaṅgasattā oghaṃ tareyyuṃ vipulaṃ mahantanti upādānassa padaṭṭhānaṃ. Kāmesu sattāti kāmā dvidhā – vatthukāmā ca kilesakāmā ca, tattha kilesakāmā kāmataṇhā kāmataṇhāya yuttā bhavanti rūpataṇhā bhavataṇhā lakkhaṇena hārena, saṃyojane vajjamapassamānāti saṃyojanassa. Yo tattha chandarāgo tassa kiṃ padaṭṭhānaṃ? Sukhā vedanā dve ca indriyāni – sukhindriyañca somanassindriyañca. Iti sukhāya vedanāya gahitāya tayopi vedanā gahitā honti. Vedanākkhandhe gahite sabbe pañcakkhandhā gahitā honti. Rūpasaddagandharasaphoṭṭhabbā gahitā, vatthukāmesu gahitesu sabbāni cha bāhirāni āyatanāni gahitāni honti. Ajjhattikabāhiresu āyatanesu yo sato, ayaṃ vuccate lakkhaṇo hāro, tattha yo oḷārikamhi kilese ajjhāvasito sabbakilesesu yo na tato sukhumataresu na vītarāgo bhavati. Tattha bāhirasaṃyojanaṃ mamanti ajjhattasaṃyojanaṃ ahanti. Tattha bhagavato ko adhippāyo? Ye oghaṃ taritukāmā te saṃyojanīyesu dhammesu ādīnavānupassino viharissantīti ayamettha bhagavato adhippāyo. Kāmesu sattāti yesu ca sattā yena ca sattā yesañca sattā ayaṃ catubbidho ākāro sabbesaṃ hārabhāgiyo.
在那里,什么是禅那波罗蜜?最上波罗蜜慈,在欲中有情,欲结缚有情,在那经中,以教说的说法,说示二谛,苦与集,以择的取,那些在结缚法中不见过患者,他们将度瀑流,这须跋。不将度,有这道理与择,这是什么的足处?在欲中有情,五欲功德,那是欲渴爱的足处。在结缚中不见过患,是无明的足处,确实永不结缚结缚有情将度瀑流,广大的,是取的足处。在欲中有情,欲有二种:事欲与烦恼欲,在那里,烦恼欲是欲渴爱,与欲渴爱相应,有色爱有爱,以相的取。在结缚中不见过患,是结缚的。在那里的欲贪,那是什么足处?乐受与二根:乐根与喜根。如此,取着乐受,也取着三受。取着受蕴,取着所有五蕴。色声香味触取着,在事欲中取着,取着所有六外处。在内外处中,有念者,这称为相的取。在那里,在粗烦恼中住着,在一切烦恼中,不从那更细者离贪。在那里,外结缚是我所,内结缚是我。在那里,世尊的意趣是什么?那些欲度瀑流者,他们将随观结缚法中的过患而住,这是世尊在此的意趣。在欲中有情,在那些中有情,以那有情,对那些有情,这四种行相是一切取的分。
§79
Tattha katamāni tīṇi vipallāsāni padaṭṭhānāni ca? Cittavipallāsassa diṭṭhivipallāsassa saññāvipallāsassa tayo vipallāsā tīṇi akusalamūlāni padaṭṭhānaṃ. Tīṇi akusalamūlāni hīnappaṇītakāriyakammassa padaṭṭhānaṃ. Catunnañca upādānānaṃ doso akusalamūlaṃ dissati. Hīnappaṇītakāriyakammassa padaṭṭhānaṃ. Yathā mātuyā vā pituno vā aññatarassa vā puna uḷārassa bhikkhuno abhayaṃ deti. Tattha añño micchā paṭipajjeyya kāyena vā vācāya vā. Tattha so byāpādamupādāya tesaṃ uḷārānaṃ rakkhāvaraṇaguttiyā anupālayanto yo uḷārānaṃ abhayaṃ deti. Tesaṃ abhaye dinne yo tattha micchā paṭipajjeyya. Tattha so byāpādaṃ upādāyanto dosajaṃ kammaṃ karoti. Yo tattha asādhu indriyā nīvaraṇaṃ yaṃ tesaṃ abhayaṃ dakkhiṇato saññaṃ idaṃ paṇītaṃ kāraṇaṃ mayā puna tattha micchāpaṭipatti ayaṃ byāpādo hīnagamivakammaṃ lobho moho ca imāni nīvaraṇāni vacanāni tāni cattāri upādānāni tehi catūhi upādānehi yo so upādāno itthī vā puriso vā tesaṃ pañcakkhandhānaṃ teyeva upādāno samudayo idaṃ dukkhañca samudayo ca soyeva desanāhāro.
在那里,什么是三颠倒的足处?心颠倒、见颠倒、想颠倒,三颠倒,三不善根是足处。三不善根是劣胜作业的足处。四取中,嗔不善根显现。劣胜作业的足处。如对母或父或某位又大比库给予无畏。在那里,另一人以身或语邪行。在那里,他取着嗔恚,对那些大者的守护防护保护不守护,给予大者无畏。给予他们无畏,在那里邪行。在那里,他取着嗔恚,作嗔生业。在那里,不善根的盖,那些无畏的右边想,这是胜因,我又在那里邪行,这是嗔恚,劣趣业,贪与痴,这些盖的言说,那些四取,以那四取,那取着者,女或男,对那些五蕴,那些本身取着集,这是苦与集,那本身是教说的取。
Tattha kāmesu ye na pajjanti, te ādīnavānupassanāya pajjanti. Itissā kāmadhātuyā nikkhamitukāmatā, ayaṃ vuccati nekkhammacchando. Yo tattha anabhisaṅkhārānaṃ kiñci visodheti tassa dhāvarā vā, ayaṃ abyāpādacchando. Kiñci vihiṃsati, ayaṃ vihiṃsāchando. Iti nekkhammābhinīhatā tayo chandā – nekkhammacchando abyāpādacchando avihiṃsāchando. Tattha nekkhammacchando alobho; abyāpādacchando adoso; avihiṃsāchando amoho. Imāni tīṇi kusalamūlāni aṭṭhasu sampattesu parahitāni, tesaṃyeva catunnaṃ upādānānaṃ nirodhāya saṃvattanti. Sace vā puna kammaṃ kareyya kaṇhaṃ vā sukkaṃ vā tassa vipākahānāya saṃvattanti. Idaṃ kammaṃ akaṇhaṃ asukkaṃ kammakkhayāya saṃvattati. Tattha yo tiṇṇaṃ akusalamūlānaṃ nirodho, ayaṃ nirodho. Soyeva maggo tattha paṭipadāni imāni dve saccāni imāni cattāri saccāni āvaṭṭo hāro.
于此,那些不耽着于诸欲者,他们以随观过患而不耽着。如此,这欲界的想要出离,这被称为出离欲。凡于此不造作任何净化者,无论是流转或其他,这是无嗔欲。任何不伤害,这是无害欲。如此,倾向于出离的三种欲——出离欲、无嗔欲、无害欲。于此,出离欲是无贪;无嗔欲是无嗔;无害欲是无痴。这三善根在八种成就中利益他人,它们导向那四取的灭尽。或者若再造业,无论是黑或白,它们导向其果报的舍断。此业非黑非白,导向业的灭尽。于此,凡三不善根的灭,这是灭。那即是道,于此道迹,这二谛,这四谛是轮转与舍断。
Kāmesu sattāti ye sekkhā, te ekenevākārena sattā. Ye puthujjanā, te dvīhākārehi sattā, tassāyaṃ pañho vibhajjabyākaraṇīyo vattabbo. Kiñcāpi sotāpanno paṭisevanāya, no ca kho abhinivese satto yo hi apacayāya padahati, na upacayāya. Sekkho hi kilesavasena kāme paṭisevati. Puthujjano pana kilesasamuṭṭhānāya kāme paṭisevati. Tattha kāmesu sattānaṃ catuoghaṃ tarissatīti vibhajjabyākaraṇīyo, ayaṃ vibhatti.
「于诸欲执着的有情」——凡有学者,他们以一种方式执着。凡异生者,他们以二种方式执着,对此应以分别论解答来说。虽然须陀洹以受用而执着,但他不执着于贪着,因为他为了减损而努力,不为增长。有学以烦恼之力受用诸欲。但异生以烦恼生起而受用诸欲。于此,「于诸欲执着的有情将渡四暴流」应以分别论解答,这是分别论。
§80
Parivattanoti kāme ye neva sajjanti na ca saṃyojanehi saṃyuttā, te oghaṃ tarissanti vipulaṃ mahantanti. Ayaṃ suttassa paṭipakkho.
「转离」——凡那些既不执着于诸欲,也不与诸结相应者,他们将渡暴流,广大、巨大。这是经的对治。
Vevacananti yo kāmesu satto yo ca tattha kāmānaṃ guṇo, tattha viso satto. Yepi kāmānaṃ āhārā dhammā, tattha viso satto. Tatthimaṃ kāmānaṃ vevacanaṃ pāko rajo sallaṃ gaṇḍo īti upaddavoti. Yāni vā pana aññāni vevacanāni tattha viso sattoti vevacanaṃ. Satto bandho mucchito gadhito ajjhosito kāme ajjhāpannā parimutto tabbahulavihārīti. Yāni vā pana aññāni vevacanāni, ayaṃ vevacano nāma. Kāmappacārapaññattiyā kilesagocarapaññattiyā paññattā cittanti vevacanaṃ. Satto tabbahulavihārīti yāni vā pana aññāni. Ime kāmappacārapaññattiyā kilesagocara paññattiyā paññattā, bījapaññattiyā paññattā, saṅkhārā saṃyojanapaññattiyā paññattā, upādānaṃ hetupaññattiyā paññattaṃ, puggalo puthupaññattiyā paññatto.
「异名」——凡于诸欲执着者,及于此诸欲的功德,于此以异名执着。凡诸欲的食、诸法,于此以异名执着。于此,这诸欲的异名是:成熟、尘、箭、疮、灾患。或者其他异名,于此以异名执着。执着、束缚、迷醉、贪着、耽溺,耽着于诸欲、沉溺、多住于彼。或者其他异名,这被称为异名。欲寻思施设、烦恼行境施设所施设的心——异名。执着、多住于彼——或者其他。这些以欲寻思施设、烦恼行境施设所施设,以种子施设所施设,诸行以结施设所施设,取以因施设所施设,补特伽罗以各别施设所施设。
Otaraṇoti imāya paṭiccasamuppādo dukkhañca samudayo ca. Ye kilesā ye saṅkhārā saṃyojanāni ca pañcasu khandhesu saṅkhārakkhandho dhammāyatanesu akusalā dhammāyatanāni indriyesu sukhindriyañca, somanassindriyañca, ayaṃ indriyotaraṇo.
「下降」——以此缘起,苦与集。凡烦恼、凡诸行、诸结,及于五蕴中的行蕴,于诸法处中的不善法处,于诸根中的乐根与喜根,这是根的下降。
Sodhanoti ettako. Eseva ārambho niddisitabbo suttattho.
「净化」——如此多。应指示这努力,经义。
Adhiṭṭhānoti ime dhammā atthi ekattatāya paññattā atthi vemattatāya. Ye saññā bāhiro kāme, te vemattatāya paññattā. Pañcasu kāmaguṇesu sattāti pariyuṭṭhānavipallāsā vemattatāya paññattā oghaṃ tareyyuṃ. Vipulaṃ mahantanti avijjā ekattatāya paññattā.
「确立」——这些法,有以一性施设,有以异性施设。凡想、外在的诸欲,它们以异性施设。「于五欲功德执着的有情」——缠与颠倒以异性施设,「应渡暴流,广大、巨大」——无明以一性施设。
Parikkhāroti tassa ko hetu ko paccayo? Ārammaṇapaccayatāya paccayo. Ayoniso ca manasikāro sannissayassa paccayatāya paccayo. Avijjā samanantarapaccayatāya paccayo. Rāgānusayo hetupaccayatāya paccayo. Ayaṃ hetu, ayaṃ paccayo.
「资具」——其因是什么?其缘是什么?以所缘缘性为缘。非如理作意以所依缘性为缘。无明以无间缘性为缘。贪随眠以因缘性为缘。这是因,这是缘。
Samāropano paccayoti ye kāmesu sattā sugatā surūpāti ayaṃ kāmadhātuyā chando rāgo te apuññamayā saṅkhārā. Te kiṃ paccayā? Avijjā paccayā. Te kissa paccayā? Viññāṇassa paccayā. Iti avijjāpaccayā saṅkhārā. Saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ evametassa kevalassa mahato dukkhakkhandhassa samudayo hoti ekaṃ suttaṃ gataṃ. Pañcanīvaraṇikaṃ suttaṃ kātabbaṃ.
「假立为缘」:凡于诸欲中的有情,善趣者、美貌者,这是欲界的欲、贪,那些是非福行。它们以什么为缘?以无明为缘。它们是什么的缘?是识的缘。如是,无明缘行,行缘识,乃至老死,如是有此整个大苦蕴的集起,一经已说。应作五盖经。
§81
Tattha katamo desanāhāro nāma? Yā ca abhijjhā yo ca byāpādo yañca uddhaccaṃ, ayaṃ taṇhā. Yañca thinamiddhaṃ, yañca kukkuccaṃ yā ca vicikicchā, ayaṃ diṭṭhi. Yā pana kāyassa akammaniyatā kiñcāpi taṃ middhaṃ no tu sabhāvakilesatāya kileso, iti yā ca cittasallīyanā yā ca kāyākammaniyatā, ayaṃ pakkhopakileso na tu sabhāvakileso. Tattha attasaññānupacittaṃ kilamatho kukkuccānupacittaṃ thinaṃ yā cittassa līyanā, iti ime pañca nīvaraṇā cattāri nīvaraṇāni sabhāvakilesā thinamiddhaṃ nīvaraṇapakkhopakileso. Yathā cattāro āsavā sabhāvaāsavatāya āsavā no tu cittasāsavatāya āsavā. Sabhāvatāya āsavā. Pakkhe āsavatāya āsavā. Atha panāha suttantaṃ yena te sampayuttā vā vippayuttā vā āsavā, teyeva ete vattabbā sāsavā vā anāsavā vā.
其中,什么名为教示之取?凡贪欲、嗔恚、掉举,这是渴爱。凡昏沉睡眠、追悔、疑,这是见。然而身的不适业性,虽然那是睡眠,但不是自性烦恼性的烦恼,如是凡心的沉滞、身的不适业性,这是随烦恼,而非自性烦恼。其中,无我想随行的疲倦是追悔随行的昏沉,心的沉滞,如是这五盖中,四盖是自性烦恼,昏沉睡眠盖是盖的随烦恼。如同四漏以自性漏性为漏,而非以心漏性为漏。以自性为漏。以随分为漏性而为漏。然而经中说:凡与彼相应或不相应的诸漏,那些应说为有漏或无漏。
Tattha katamo vicayo. Abhijjhā kāmataṇhā rūpataṇhā bhavataṇhā. Yaṃ vā pana kiñci ajjhosānagataṃ sāsavā abhijjhitassa mettānupassiya yo anatthaṃ carati. Tattha yo byāpādaṃ uppādeti, acari carissatīti. Evaṃ nava āghātavatthūni kattabbāni, tassevaṃ byāpādānupassissa kileso yo paridāho kāyakilamatho akammaniyatā middhaṃ. Cittānupassissa paṭighātena khiyanā, idaṃ thinamiddhaṃ. Tattha adhikaraṇaavūpasamo, idaṃ uddhaccaṃ. Yaṃ kiṃ kasathamīti idaṃ kukkuccaṃ. Yaṃ yathā idaṃ santīraṇaṃ, ayaṃ vicikicchā. Tattha avijjā ca taṇhā ca atthi, idaṃ pariyuṭṭhānaṃ. Āvaraṇaṃ nīvaraṇaṃ chadanaṃ upakkileso ca atthi, idaṃ kāmacchando kāmarāgapariyuṭṭhānassa padaṭṭhānaṃ. Byāpādo byāpādapariyuṭṭhānassa padaṭṭhānaṃ. Thinamiddhaṃ thinamiddhapariyuṭṭhānassa padaṭṭhānaṃ. Uddhaccakukkuccaṃ avijjāpariyuṭṭhānassa padaṭṭhānaṃ. Vicikicchā vicikicchāpariyuṭṭhānassa padaṭṭhānaṃ. Kāmarāgapariyuṭṭhānaṃ anusayasaṃyojanassa padaṭṭhānaṃ. Byāpādapariyuṭṭhānaṃ paṭighasaṃyojanassa padaṭṭhānaṃ. Thinamiddhapariyuṭṭhānaṃ mānasaṃyojanassa padaṭṭhānaṃ. Avijjāpariyuṭṭhānañca vicikicchāpariyuṭṭhānañca diṭṭhisaṃyojanassa padaṭṭhānaṃ.
其中,什么是分析?贪欲是欲爱、色爱、有爱。或者凡任何执取,有漏的贪欲者以慈随观而行于非义。其中,凡生起嗔恚者,「已行、将行」,如是应作九恼事,如是嗔恚随观者的烦恼是热恼、身疲倦、不适业性、睡眠。心随观者以恼害而衰损,这是昏沉睡眠。其中,事的不止息,这是掉举。「什么、如何、为何」,这是追悔。如何这是思量,这是疑。其中,有无明与渴爱,这是缠。有障碍、盖、覆蔽、随烦恼,这是欲欲,是欲贪缠的足处。嗔恚是嗔恚缠的足处。昏沉睡眠是昏沉睡眠缠的足处。掉举追悔是无明缠的足处。疑是疑缠的足处。欲贪缠是随眠结的足处。嗔恚缠是恼害结的足处。昏沉睡眠缠是慢结的足处。无明缠与疑缠是见结的足处。
Tattha katamo lakkhaṇo hāro? Kāmarāgapariyuṭṭhāne vutte sabbāni pariyuṭṭhānāni vuttāni hontīti. Saṃyojanesu vuttesu sabbasaṃyojanāni vuttāni honti. Ayaṃ lakkhaṇo hāro.
其中,什么是特相之取?说欲贪缠时,一切缠已被说。说诸结时,一切结已被说。这是特相之取。
§82
Tattha katamo catubyūho hāro? Ye ime pañca nīvaraṇā jhānapaṭipakkho so dukkhasamudayo. Yaṃ phalaṃ, idaṃ dukkhaṃ. Tattha kāmacchandassa nekkhammavitakko paṭipakkho; byāpādassa abyāpādavitakko paṭipakkho; tiṇṇaṃ nīvaraṇānaṃ avihiṃsāvitakko paṭipakkho. Iti ime tayo vitakkā. Nekkhammavitakko samādhikkhandhaṃ bhajati. Abyāpādavitakko sīlakkhandhaṃ bhajati. Avihiṃsāvitakko paññākkhandhaṃ bhajati. Ime tayo khandhā. Ariyo aṭṭhaṅgiko maggo nīvaraṇappahānāya saṃvattati. Yaṃ nīvaraṇappahānaṃ, ayaṃ nirodho. Imāni cattāri saccāni. Ayaṃ catubyūho hāro.
其中,什么是四部署之取?这五盖是禅那的对治,那是苦集。果是苦。其中,欲欲的对治是出离寻;嗔恚的对治是无嗔寻;三盖的对治是无害寻。如是这三寻。出离寻属于定蕴。无嗔寻属于戒蕴。无害寻属于慧蕴。这三蕴。圣八支道导向盖的断除。盖的断除是灭。这四谛。这是四部署之取。
Tattha katamo āvaṭṭo hāro? Pañca nīvaraṇāni dasa bhavanti. Yadapi ajjhattaṃ sārajjati , tadapi nīvaraṇaṃ. Yadapi bahiddhā sārajjati, tadapi nīvaraṇaṃ, evaṃ yāva vicikicchā ime dasa nīvaraṇā. Ajjhattabahiddhā kilesā imāni dve saṃyojanāni ajjhattasaṃyojanañca bahiddhāsaṃyojanañca. Tattha ahanti ajjhattaṃ, mamanti bahiddhā. Sakkāyadiṭṭhi ajjhattaṃ, ekasaṭṭhi diṭṭhigatāni bahiddhā. Yo ajjhattaṃ chandarāgo rūpesu avītarāgo bhavati avītacchando. Evaṃ yāva viññāṇe, ayaṃ ajjhattā taṇhā. Yaṃ chasu bāhiresu āyatanesu tīsu ca bhavesu ajjhosānaṃ, ayaṃ bahiddhā taṇhā. Imāni dve saccāni saṃyojanāni saṃyojanīyā ca dhammā. Tattha saṃyojanesu dhammesu yā nibbidānupassanā ca, ayaṃ maggo. Yaṃ saṃyojanappahānaṃ, ayaṃ nirodho. Ayaṃ āvaṭṭo hāro.
其中,什么是转回之取?五盖成为十。凡于内染着,那也是盖。凡于外染着,那也是盖,如是乃至疑,这十盖。内外的烦恼,这两结是内结与外结。其中,「我」是内,「我所」是外。有身见是内,六十一见处是外。凡于内对诸色的欲贪未离贪者,成为未离欲。如是乃至识,这是内渴爱。凡于六外处与三有中的执取,这是外渴爱。这两谛是诸结与应结法。其中,于诸结法中,凡厌离随观,这是道。诸结的断除是灭。这是转回之取。
Tattha katamo vibhattihāro? Saṃyojananti na etaṃ ekaṃsena. Mānasaṃyojanaṃ diṭṭhibhāgiyanti na taṃ ekaṃsena adiṭṭhamānaṃ nissāyamānaṃ na pajahati. Yo pañca uddhambhāgiyo māno kiñcāpi so diṭṭhipakkhe siyā. Na tu orambhāgiyaṃ saṃyojanaṃ tassa pahānāya saṃvattatīti. Yo ca ahaṃkāro na paviddhoyaṃ panassa evaṃ hoti. Kadāsu nāmāhaṃ taṃ santaṃ āyatanaṃ sacchikatvā upasampajja viharissāmi, yaṃ ariyā santaṃ āyatanaṃ upasampajja viharissantīti, ayaṃ abhijjhā na ca taṃ nīvaraṇaṃ. Atthi pana arahato kāyakilesamiddhañca okkamati na ca taṃ nīvaraṇaṃ tassa thinamiddhaṃ nīvaraṇanti. Na ekaṃsena. Ayaṃ vibhattihāro.
其中,什么是分别论之取?「结」不是一向的。慢结属于见分,不是一向的,未见的慢依止而不断除。凡五上分的慢,虽然那可能在见的一分。但不是下分结,为其断除而导向。凡我慢未舍弃者,他如是想:「何时我将现证那寂静处,具足而住,诸圣者具足寂静处而住」,这是贪欲,但那不是盖。然而阿拉汉有身疲倦,睡眠也侵入,但那不是盖,他的昏沉睡眠不是盖。不是一向的。这是分别论之取。
Parivattanoti pañca nīvaraṇā pañcaṅgikena jhānena pahānaṃ gacchanti. Ayaṃ tesaṃ paṭipakkho nīvaraṇo asukassa pahīnāti na aññānuminitabbaṃ, paramatthamajjhattaṃ, ayaṃ parivattanā.
「转变」:五盖以五支禅那而得断除。这是它们的对治,「某盖已断」不应推论,胜义中舍,这是转变。
Tattha katamo vevacano? Kāmacchando chandarāgo pemaṃ nikantīti vevacanaṃ. Nīvaraṇaṃ chadanaṃ upakkileso pariyuṭṭhānanti vevacanaṃ.
于此,什么是同义语?欲欲是欲贪、爱、喜乐,这是同义语。盖是覆盖、随烦恼、缠缚,这是同义语。
Paññattīti avijjāpaccayā kiccapaññattiyā paññatti, byāpādo vikkhepapaññattiyā paññatti, thinamiddhaṃ asamugghātapaññattiyā paññatti. Evaṃ sabbepi ete pañca nīvaraṇā imamhi sutte vikkhepapaññattiyā paññatti.
施设:以无明为缘,欲欲是作用施设的施设;嗔恨是散乱施设的施设;昏沉睡眠是不断除施设的施设。如是,在此经中,这一切五盖都是散乱施设的施设。
Tattha katamo otaraṇo? Ime pañca nīvaraṇā avijjā ca taṇhā ca tattha avijjāmūlā nīvaraṇā. Yā taṇhā ime saṅkhārā, te avijjāpaccayā ime dve dhammā pañcasu khandhesu saṅkhārakkhandhapariyāpannā, āyatanesu dhammāyatanaṃ, dhātūsu dhammadhātu, indriyesu imesaṃ dhammānaṃ padaṭṭhānaṃ sukhindriyassa ca somanassindriyassa ca itthindriyassa ca purisindriyassa ca.
于此,什么是下降?这五盖、无明与渴爱,于此,诸盖以无明为根。凡是渴爱,这些行,它们以无明为缘。这二法在五蕴中摄于行蕴,在诸处中为法处,在诸界中为法界,在诸根中,这些法的足处是乐根、喜根、女根、男根。
Tattha katamo sodhano hāro? Idaṃ suttaṃ yathā ārabbha nikkhittaṃ so attho bhāsito imehi pañcahi padehi.
于此,什么是净化的方式?此经如所依而施设,那义以这五句而说。
Tattha kāmacchando ca byāpādo ca vicikicchā ca na ekattatāya paññattā, kāmāti na ekattatāya paññattā, atha khalu vemattatāya paññattā. Ayaṃ adhiṭṭhāno hāro.
于此,欲欲、嗔恨、疑不是以一性而施设,诸欲不是以一性而施设,而是以种种性而施设。这是决定的方式。
Tattha katamo parikkhāro? Kāmacchandassa ayoniso manasikāro subhārammaṇapaccayo; subhanimittañca hetu. Byāpādassa ayoniso manasikāro āghātavatthūni ca paccayo; paṭighānusayo hetu. Thinamiddhassa paṭisaṃhāro paccayo; pavattiyā kilamathā calanā tañca hetu. Uddhaccakukkuccassa rajanīyaṃ ārammaṇiyaṃ assādiyākindriyaṃ tāva aparipuṇṇañca ñāṇaṃ paccayo; kāmasaññā ca diṭṭhianusayo ca hetu. Vicikicchāya nava mānavidhā ārammaṇaṃ mānānusayo, sova paccayo; vicikicchānusayo hetu. Ete pañca dhammā sahetu sappaccayā uppajjanti.
于此,什么是资具?欲欲的非如理作意是净相所缘的缘;净相是因。嗔恨的非如理作意是诸嗔恨事的缘;嗔随眠是因。昏沉睡眠的懈怠是缘;发起时的疲倦、动摇,那是因。掉举追悔的可染所缘、可贪所缘、耽着诸根、未圆满的智是缘;欲想与见随眠是因。疑的九种慢类是所缘,慢随眠,那是缘;疑随眠是因。这五法与因俱、与缘俱而生起。
Tattha katamo samāropano hāro? Ime pañca nīvaraṇā cattāropi ete āsavā gaṇḍāpi ete sallāpi ete upādānāni ete. Tesu eva bāhiresu dhammesu saṃkilesabhāgiyaṃ suttanti paññattiṃ gacchati. Ayaṃ samāropano hāro.
于此,什么是增上的方式?这五盖,这些也是四漏,这些也是疮,这些也是箭,这些是诸取。在那些外法中,杂染分的经去到施设。这是增上的方式。
Niddiṭṭhaṃ saṃkilesikabhāgiyaṃ suttaṃ. · 已说杂染分经
§83
Manopubbaṅgamā dhammāti gāthā.
「诸法以意为前导」的偈颂。
Tattha katamo desanā hāro? Imamhi sutte ko attho khandhavavatthānena viññāṇakkhandhaṃ deseti, dhātuvavatthānena manoviññāṇadhātuṃ, āyatanavavatthānena manāyatanaṃ, indriyavavatthānena manindriyaṃ. Tassa kiṃ pubbaṅgamā dhammā? Saṃkhittena cha dhammā pubbaṅgamā dhammā kusalamūlāni ca akusalamūlāni ca animittaṃ imamhi sutte kusalamūlaṃ desitaṃ. Tattha katamā manopubbaṅgamā dhammā? Mano tesaṃ pubbaṅgamaṃ, yathāpi balassa rājā pubbaṅgamo, evameva dhammānaṃ manopubbaṅgamā. Tattha tividhānaṃ pubbaṅgamānaṃ nekkhammacchandena abyāpādacchandena avihiṃsāchandena. Alobhassa nekkhammacchandena pubbaṅgamā. Adosassa abyāpādacchandena pubbaṅgamā. Amohassa avihiṃsāchandena pubbaṅgamā. Tattha ti manasā ime dhammā ussaṭā manena vā nimmitā. Manova imesaṃ dhammānaṃ seṭṭhoti manova imesaṃ dhammānaṃ seṭṭhajeṭṭhoti manova imesaṃ dhammānaṃ ādhipaccaṃ karotīti manoseṭṭhā. ti yattha mano gacchati. Tattha ime dhammā gacchantīti manojavā. Yathā vāto sīghaṃ gacchati añño vā koci sīghaṃ gāmako vuccate vātajavoti pakkhigāmikoti, evameva ime dhammā manena sampajāyamānā gacchanti, tattha ime dhammā gacchantīti manojavāti. Te tividhā chandasamudānitā anāvilatā ca saṅkappo. Sattavidhā ca kāyikaṃ sucaritaṃ vācasikaṃ sucaritaṃ, te dasa kusalakammapathā. Tattha ti manokammaṃ. ti vacīkammaṃ. ti kāyakammaṃ. Imehi imasmiṃ sutte dasa kusalakammapathā paramāpi santā sīlavatā paramā. So bhavati vivattiyaṃ na lokaniyyānāya vāsanābhāgiyaṃ suttaṃ bhavati. Ayaṃ desanā.
于此,什么是教说的方式?在此经中,以蕴的分类教说识蕴,以界的分类教说意识界,以处的分类教说意处,以根的分类教说意根。它们的前导法是什么?简要地说,六法是前导法——善根、不善根和无相。在此经中教说了善根。于此,什么是意前导法?意是它们的前导,犹如国王是军队的前导,同样地,意是诸法的前导。于此,三种前导是:以出离欲为前导、以无嗔欲为前导、以不害欲为前导。无贪以出离欲为前导。无嗔以无嗔欲为前导。无痴以不害欲为前导。于此,「意」——这些法由意所生起,或由意所造作。或者意是这些法中最胜的,意是这些法中最胜、最上的,或者意对这些法行使主导权,故为「意最胜」。「意」——意去往之处。于此,这些法去往那里,故为「意速」。犹如风快速地行进,或其他任何快速行进者被称为「风速」、「鸟速」,同样地,这些法随意而生起、行进,于此这些法行进,故为「意速」。它们有三种:欲所生起的、清净的和寻。七种是身善行、语善行,这些是十善业道。于此,「意」是意业。「语」是语业。「身」是身业。在此经中,以这些十善业道为最上,也是戒行者的最上。它导向解脱,不导向世间,成为习气部分的经。这是教说。
Tattha katamo vicayo hāro? Manopubbaṅgamā dhammāti kusalamūlāni ca aṭṭhaṅgasammattāni. Idaṃ suttaṃ.
于此,什么是抉择的方式?「意前导法」是善根和八支正道。这是此经。
Yuttīti dasannaṃ kusalakammapathānaṃ yo vipāko, so sukhavedanīyo abyāpādassaṅgamāno. ti anugacchati atthi esā yutti.
「理趣」——十善业道的果报,应受乐受,与无嗔相应。「意」随行,有此理趣。
Padaṭṭhānanti aṭṭhārasannaṃ manopavicārānaṃ padaṭṭhānaṃ. Manopubbaṅgamā dhammāti sabbakusalapakkhassa ime dhammā padaṭṭhānaṃ. ti yo cetaso pasādo, idaṃ saddhindriyassa padaṭṭhānaṃ. ti sammāvācāya. ti sammākammantassa ca sammāvāyāmassa ca padaṭṭhānaṃ.
「足处」——十八意行的足处。「意前导法」——这些法是一切善法的足处。「意」——心的净信,这是信根的足处。「语」是正语的。「身」是正业和正精进的足处。
Lakkhaṇoti iti pubbaṅgamā dhammāti vedanāpubbaṅgamāpi ete, saññāpubbaṅgamāpi ete, saṅkhārapubbaṅgamāpi ete. Ye keci dhammā sahajātā sabbe pubbaṅgamā etesaṃ dhammānaṃ. ti somanassamapi naṃ anveti yaṃ susukhacchāyā tadāpi naṃ sukhaṃ tadapi anveti.
「相」——如此「前导法」——这些也是受前导的,这些也是想前导的,这些也是行前导的。任何俱生法,都是这些法的前导。「意」——喜悦也随行它,那极乐的影子,那时乐也随行它。
§84
Tattha katamo catubyūho hāro? Manopubbaṅgamāti na idaṃ ekādivacanaṃ. Kiṃ kāraṇā? Sabbe yeva ime chaviññāṇakāyā, imamhi bhagavato ko adhippāyo? Ye sukhena atthikā, te manaṃ pasādentīti ayaṃ imamhi sutte bhagavato adhippāyo. Attho pubbeyeva niddiṭṭho.
于此,什么是四种分别论的方式?「意前导」——这不是单数词。什么原因?这一切六识身,在此世尊的意趣是什么?那些希求乐者,他们令意清净——这是在此经中世尊的意趣。义理已在前面说明。
Yāni hi kusalamūlāni, tāni aṭṭhānisaṃsamattā hetu, ayaṃ aṭṭhaṅgiko maggo. Dasa ṭhānāni desanāhetūni desanāpaccayā niddesanā ca. Tattha yaṃ maññe dukkhena saha nāmarūpaṃ viññāṇasaccanti aṅgena kusalamūlaṃ pahīyati, ayaṃ appahīnabhūmiyaṃ samudayo. Yaṃ tesaṃ pahānā, ayaṃ nirodho. Imāni cattāri saccāni. Ayaṃ āvaṭṭo hāro.
凡是善根,它们是八种利益的因,这是八支道。十处是教说的因、教说的缘、教说。于此,我认为与苦俱的名色识谛,以支分善根被舍断,这是未舍断地的集。从它们的舍断,这是灭。这些是四谛。这是轮转的方式。
Vibhattīti –
「分别论」——
Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
诸法以意为前导,以意为最胜,由意所造;
Manasā ce pasannena, bhāsati vā karoti vā;
若以清净的心说话或行动;
Tato naṃ sukhamanveti, chāyāva anapāyinīti.
那么快乐随着他,如影不离。
Taṃ na ekaṃsena samaṇassa vā brāhmaṇassa vā pana hoti. Tassa vā micchādiṭṭhikassa sakasatthe cittaṃ pasādeti, tena ca pasannena cittena bhāsati byākaroti na taṃ sukhamanveti na chāyāva anugāminī, dukkhameva taṃ anveti. Yathā vahantaṃ cakkaṃ padamanveti, idaṃ taṃ vibhajjabyākaraṇīyaṃ. Manasā ce pasannena kāyakammaṃ vacīkammaṃ sukhavedanīyanti samaggate sukhavedanīyaṃ micchaggate dukkhavedanīyaṃ, ayaṃ vibhatti.
这并非对沙门或婆罗门一向如此。对于那位邪见者,他的心在自己的主张上清净,以那清净的心说话、分别论,快乐并不随着他,如影不随行,只有苦随着他。如同随行的车轮跟随足迹,这应当分别论分别论。若以清净的心[造作]身业、语业,在正确集合时是乐受的,在错误集合时是苦受的,这是分别论。
Tattha katamo parivattano hāro? Manopubbaṅgamā dhammāti yaṃ manasā paduṭṭhena bhāsati vā karoti vā dukkhamassānugāminī, etāniyeva dve suttāni bhāsitāni esa eva ca paṭipakkho. Vevacananti yadidaṃ manocittaṃ viññāṇaṃ manindriyaṃ manoviññāṇadhātu.
其中什么是转换的项目?「诸法以意为前导」——若以污染的心说话或行动,苦随着他,这两部经已被宣说,这就是相反的。同义词——即此意、心、识、意根、意识界。
Paññattīti manopubbaṅgamā dhammāti ayaṃ mano kiñci paññattiyā paññattaṃ. Dhammāti kusalakammapathapaññattiyā paññattaṃ. Manoseṭṭhāti visiṭṭhapaññattiyā paññattaṃ. Manojavāti sahapaññattiyā paññattaṃ. Cittanti nekkhammapaññattiyā paññattaṃ. Manasā ce pasannenāti saddhindriyapaññattiyā paññattaṃ. Manasā ce pasannenāti anāvilasaṅkappadutiyajjhānapaññattiyā paññattaṃ . Manasā ce pasannenāti assaddhānaṃ paṭipakkhapaññattiyā paññattaṃ. Bhāsati vāti sammāvācāpaññattiyā paññattaṃ. Karoti vāti sammākammantapaññattiyā paññattaṃ. Tato naṃ sukhamanvetīti jhānasamādhānaṃ. Indriyesu manindriyaṃ. Paṭiccasamuppāde viññāṇaṃ. Manopubbaṅgamā dhammāti mettā ca mudutā ca jhānesu dutiyaṃ jhānaṃ tatiyañca. Khandhesu saṅkhārakkhandhapariyāpanno. Dhātūsu dhammadhātu, āyatanesu dhammāyatanaṃ. Yaṃ kusalaṃ indriyesu sukhindriyañca somanassindriyañca padaṭṭhānaṃ. Imesaṃ dhammānaṃ paṭiccasamuppannānaṃ phassapaccayā sukhavedanīyo phasso sukhavedanā manopavicāresu somanassavicāro chattiṃsesu paṭhamapadesu cha somanassanekkhammassitā. Iti ayaṃ otaraṇo hāro.
施设——「诸法以意为前导」,这个意是以某种施设而施设的。「诸法」是以善业道施设而施设的。「以意为最胜」是以殊胜施设而施设的。「意速」是以俱生施设而施设的。「心」是以出离施设而施设的。「若以清净的心」是以信根施设而施设的。「若以清净的心」是以无寻无伺第二禅施设而施设的。「若以清净的心」是以不信的对治施设而施设的。「说话」是以正语施设而施设的。「行动」是以正业施设而施设的。「那么快乐随着他」是诸禅那的等持。在诸根中是意根。在缘起中是识。「诸法以意为前导」是慈与柔软,在诸禅那中是第二禅与第三禅。在诸蕴中摄属于行蕴。在诸界中是法界,在诸处中是法处。凡是善的,在诸根中是乐根与喜根的基础。这些缘起所生的诸法,以触为缘是乐受的触、乐受,在意寻思中是喜寻思,在三十六句中的第一句中是六种依于出离的喜。如此,这是下降的项目。
Tattha katamo sodhano hāro? Yaṃ atthaṃ ārabbha idaṃ suttaṃ bhāsitaṃ. So attho niyutto etamatthaṃ ārabbha suttaṃ. Ayaṃ sodhano hāro.
其中什么是净化的项目?为了某义而宣说此经。那义被确定,为了此义而有经。这是净化的项目。
§85
Tattha katamo adhiṭṭhāno hāro? Manopubbaṅgamā dhammāti vevacanapaññatti, na ekattapaññatti. Dhammāti ekato na vevacanapaññatti. Manasā ce pasannenāti so pasādo dvidho ajjhattañca abyāpādāvikkhambhanabahiddhā ca okappanato. So ajjhattapasādo dvidho. Samugghātapasādo ca vikkhambhanapasādo ca byāpādapariyuṭṭhānaṃ. Vighāto na mūlapasādo jātamūlampi vā. Pasādo sabyāpādaṃ vighātena. Tato naṃ sukhamanvetīti sukhaṃ kāyikañca cetasikañca appiyavippayogopi piyasampayogopi nekkhammasukhampi puthujjanasukhampi pītisambojjhaṅgampi cetasikaṃ sukhaṃ . Yampi passaddhakāyo sukhaṃ vedeti, tampi kāyikaṃ sukhaṃ bojjhaṅgā ca cetasikaṃ sukhaṃ. Yampi passaddhakāyo sukhaṃ vedesi, tampi tañca sukhapadaṭṭhānaṃ paññattiyā yathāvuttaṃ taṃ aparāmaṭṭhaṃ kusalānaṃ dhammānaṃ. Anvetīti appanā sandissati na cāyaṃ vā pattabhūto anveti. Tadidaṃ suttaṃ dvīhi ākārehi adhiṭṭhātabbaṃ. Hetunā ca yo pasannamānaso vipākena ca yo dukkhavedanīyo.
其中什么是确立的项目?「诸法以意为前导」是同义词施设,非一性施设。「诸法」是一性,非同义词施设。「若以清净的心」,那清净有两种:内在的是嗔恨的镇伏,外在的是置信。那内在的清净有两种:根除的清净与镇伏的清净,被嗔恨遍满。破坏不是根本的清净,或者已生根的清净,以破坏而有嗔的清净。「那么快乐随着他」,快乐有身的与心的,不爱别离也好,爱会合也好,出离乐也好,凡夫乐也好,喜觉支也好,是心的快乐。凡是身轻安者感受快乐,那也是身的快乐,诸觉支是心的快乐。凡是身轻安者感受快乐,那也是那快乐的基础,以施设如所说,那是诸善法的无过失。「随着」是安止,显现,这不是已达到的状态而随着。此经应以两种行相确立:以因——谁是清净心者,以果报——谁是苦受者。
Parikkhāroti bhagavā pañcasatena bhikkhusaṅghena nagaraṃ pavisati rājagahaṃ. Tattha manusso puggalo bhagavantaṃ parivisati, tassa pasādo uppanno kusalamūlapubbayogāvacaropi. So aññesañca akkhāti, idaṃ vācaṃ bhāsati lābhā tesaṃ, yesaṃ nivesanaṃ bhagavā pavisati, amhākampi yadi bhaveyya mayampi bhagavato saṃpasādaṃ lacchamhāti. Yena bhagavā tenañjaliṃ paṇāmetvā ‘‘namo bhagavato namo bhagavato’’ti abyāpādamāno ekamante aṭṭhāsi. Tadanantare bhagavā imaṃ suttaṃ abhāsittha ‘‘manopubbaṅgamā dhammā’’ti. Sabbaṃ suttaṃ tathā yaṃ paresaṃ bhāsati idaṃ vācākammaṃ. Yaṃ añjaliṃ paṇāmeti, idaṃ kāyakammaṃ. Yo manopasādo, idaṃ manokammaṃ. Tattha yaṃ paresaṃ pakāseti bhāsati vaṇṇaṃ. Yesaṃ bhagavā nivesanaṃ gacchatīti. Sabbaṃ tassa alobho kusalamūlaṃ. Yaṃ bhagavati mettacitto, tassa adoso kusalamūlaṃ . Yaṃ añjaliṃ paṇāmeti mānañca niggaṇhāti, tatthassa amoho kusalamūlaṃ pātubhavati. Yaṃ uḷārapaññaṃ paṭilabhati, idamassa diṭṭhivipallāsappahānaṃ. Yaṃ tathāyeva saṃvaro hoti, idamassa saññāvipallāsappahānaṃ. Yaṃ manassa pasādanaṃ, idamassa cittavipallāsappahānanti akusalavipallāsānaṃ vikkhambhanaṃ pahānaṃ paccayo. Tīṇi kusalamūlāni yo anāvilacittasaṅkappo, so tassa manasikāroti vuccati. Yaṃ kilesehi vikkhambhanaṃ iti vipallāsā ca ārammaṇā sappaccayatāya paccayo kusalamūlāni ca sandissayatāya paccayo, so ca manasikāro hetunā iminā paccayena cittaṃ uppannaṃ. Tattha yaṃ sasatthārammaṇaṃ cittaṃ pavattaṃ ayaṃ buddhānussati. Yampi bhagavato guṇe manasi karoti, ayamassa dhammānussati. Tattha satisampajaññaṃ hetu, ayañca paccayo. Vācā paññā hetu vitakkavicārā paccayo. Kāyasaṅkhārā kammassa abhisaṅkhāro nāma hetu vā appaccayo sukhavedanīyassa kammassa upacayo hetukā kammassa paccayo.
「装备」:世尊与五百比库僧团一起进入王舍城。在那里,有一个人须跋世尊,他生起了净信,也从事善根的前行。他也向其他人宣说,说这样的话:「那些世尊进入其住所的人有利益,如果我们也有,我们也能获得对世尊的净信。」他向世尊所在之处合掌礼敬,说「礼敬世尊,礼敬世尊」,无嗔恨地站在一边。紧接着,世尊说了这部经:「诸法意先导」等。整部经就是这样,他向他人所说的,这是语业。他合掌礼敬,这是身业。意的净信,这是意业。在那里,他向他人显示、宣说功德:「那些世尊前往其住所的人」等。这一切是他的无贪善根。他对世尊有慈心,这是他的无嗔善根。他合掌礼敬并制伏慢,在那里他的无痴善根显现。他获得广大的慧,这是他舍断见颠倒。他如是有防护,这是他舍断想颠倒。意的净化,这是他舍断心颠倒,这是镇伏不善颠倒、舍断的缘。三善根,无混浊心的思惟,这被称为他的作意。镇伏烦恼,这样颠倒和所缘以有缘性为缘,善根以显现性为缘,那作意以因为缘,由此缘心生起。在那里,以导师为所缘的心转起,这是佛随念。他作意世尊的功德,这是他的法随念。在那里,念正知是因,这是缘。语以慧为因,寻伺为缘。身行是业的造作,名为因或非缘,是乐受业的积集,以因为业的缘。
§86
Tattha katamo samāropano hāro? Manasāyeva pasannena satoyevettha pasanno api ca cittavodānā sattā vimuccantīti tena sattā cittapubbaṅgamā cittena pasannena cetanāpi tattha cittabhūtā bhavantīti paṭighā ayaṃ cetanānaṃ pasādena kāyo cassa pasādo , so ca ārabhati pasādena pasanno saññānanti cassa aviparītā, so pañcavidho vikkhambhanā, kāyapassambhanāyevā pasādo cittasito cittaṃ pana pubbaṃyeva pasannaṃ. Ayaṃ samāropanā. Evaṃ pañcannampi pasādo. Tato naṃ sukhamanvetīti katamaṃ bhagavā niddisati? Na hi attasaccaṃ tassa kammassa vipāko anveti. Tassa upāyo anugacchati yadā sitapaccayā uppajjate somanassaṃ avippaṭisāropi anveti. Ayaṃ samāropano hāro.
在那里,什么是增益的论述?仅以意净信,在这里确实净信,而且从心的清净,众生解脱,因此众生以心为先导,以净信的心,思也在那里成为心的性质,这是思的净信的障碍,他的身也是净信,他以净信开始,以净信净信,他的想不颠倒,这五种镇伏,仅以身轻安的净信,心依止,但心先前已净信。这是增益。这样五种的净信。「然后乐随他而来」,世尊指示什么?确实不是那业的果报随他的自我真实而来。他的方便随行,当依止寂静生起喜悦,无追悔也随来。这是增益的论述。
Mahānāma sakkassa suttaṃ . Tasmiṃ ce samaye assato asampajāno kālaṃ kareyya kāme bhavati. Assato abhisamāhāro yo mā bhāyi, mahānāma, yaṃ taṃ cittaṃ dīgharattaṃ saddhāparibhāvitaṃ sīlaparibhāvitaṃ sutacāgaparibhāvitanti vitthārena kātabbaṃ. Cāgena ca paññāya ca kiṃ dasseti? Yā saddhā, sā cetaso pasādo. Yā anāvilasaṅkappitā, sā saddhā. Kiṃ kāraṇā? Anāvilalakkhaṇā. Anāvilalakkhaṇā hi saddhā. Apare āhu guṇaparisuddhiniṭṭhāgamanalakkhaṇā, yañca apare vā vacanapaṭiggahalakkhaṇā saddhā. Aparo pariyāyo attānaṃ yadi evaṃ okappeti ‘‘nāhaṃ kiñci jānāmīti esā ahaṃ tattha anuññattā anaññatā’’ti. Ayaṃ saddhāti. Aparo pariyāyo ekasaṭṭhiyā diṭṭhigatānaṃ ādīnavānupassanā aniccaṃ dukkhamanattāti. Tena ca padiṭṭhaṃ bhavati yathā gambhīre udapāne udakaṃ cakkhunā passati na ca kāyena abhisambhunāti. Evamassa ariyā nijjhānakkhantiyā diṭṭhi bhavati, na ca sacchikatā. Ayaṃ vuccati saddhā. Sā ca lokikā. Aparo pariyāyo khamati puthujjanabhūtassa vīsati cāti ko sakkāyādhīnā na niveso. Na etaṃ ekanti nayasaññā yathābhūtaṃ diṭṭhiyā tu khalu mudūhi pañcahi indriyehi dassanamaggena pahīnā bhavanti. Diṭṭhekaṭṭhā ca kilesā, ayaṃ saddhā.
大名萨咖的经。「在那时,如果无念、无正知而命终,会在欲界。」无念的现观,不要害怕,大名,那心长夜以信修习、以戒修习、以闻舍修习等,应详细说明。以舍和以慧显示什么?信是心的净信。无混浊的思惟是信。什么原因?无混浊的特相。因为信的特相是无混浊。其他人说功德清净、到达决定的特相,或其他人说信的特相是接受言说。另一种方法:如果自己这样确定「我不知道任何事,这是我在那里被允许的、不被知的」,这是信。另一种方法:观察六十一种见的过患,无常、苦、无我。由此成为所见,如在深井中以眼见水,但不以身触及。这样他有圣者的忍可见,但未现证。这被称为信。那是世间的。另一种方法:凡夫接受二十种等,谁依止身见,不是执着。不是这唯一的方法想,如实以见,但确实以五软根,以见道舍断。见一处的烦恼,这是信。
Sotāpattaṅgamadukkhāyaṃ bhūmiyaṃ paripuṇṇā vuccati. Tasmiṃyeva bhūmiyaṃ sekkhasīlaṃ ariyā dhāranti vuccati. Tasmiṃyeva bhūmiyaṃ mudupaññā paññindriyanti vuccati. Tasmiṃyeva bhūmiyaṃ khandhehi anatthikatā, ayaṃ cāgo. Tasmā saddhā cāgādhiṭṭhānena niddisitabbā. Yatikena bhiyyo manena sā hissa viparītā diṭṭhikā assaddhā, sā nayanaupadhīsu pamattā samādinnā. Tattha saddhindriyaṃ yo kāmaṃ parivissanti iti santapāpapaṭinissaggā na cāgādhiṭṭhānaṃ paññindriyena paññādhiṭṭhānaṃ, sīlena upasamādhiṭṭhānaṃ. Ime cattāro dhammā sīlaṃ paribhāvayanti saddhā sīlaṃ cāgo ca paññāti. Tattha saddhāya oghaṃ tarati. Yaṃ sīlaṃ, ayaṃ appamādo. Yo cāgo, idaṃ paññāya kammaṃ. Yā paññā, idaṃ paññindriyaṃ, tattha yaṃ saddhindriyaṃ. Taṃ tīsu aveccappasādesu. Yaṃ sīlaṃ, taṃ saddhindriyesu. Yo cāgo, so catūsu jhānesu. Yā paññā, sā saccesu, sati sabbatthagāminī. Tassa sekkhassa bhaddikā bhati, bhaddiko abhisamparāyo. Tassa sammuṭṭhassatikassa sīlaṃ karontassa na kāyasammuṭṭhassatitāya tāni vā indriyāni taṃ vā kusalamūlaṃ kammavipākaṃ bhavati. Tassa tikassa atthaniddeso. Tattha saddhā sīlaṃ cāgo paññā cattāro dhammā. Yā saddhā yā ca paññā, idaṃ manosucaritaṃ. Yaṃ sīlaṃ, idaṃ kāyikaṃ vācasikaṃ sucaritaṃ. Yo cāgo, idaṃ cetasikaṃ alobho sucaritaṃ. Iti citte gahite pañcakkhandhā gahitā bhavanti. Imehi dhammehi sucaritaṃ idaṃ dukkhañca ariyasaccaṃ padaṭṭhānaṃ maggassa.
在入流道的苦地,被称为圆满。在那地,有学戒,圣者持守,被称为。在那地,软慧,被称为慧根。在那地,对诸蕴无执着,这是舍。因此信应以舍的住立来指示。以更多的意,那是他颠倒的见,不信,那在眼等依处放逸地执取。在那里,信根,欲遍满等,从恶的舍断,不是舍的住立,以慧根为慧的住立,以戒为寂止的住立。这四法修习戒:信、戒、舍和慧。在那里,以信渡暴流。戒是不放逸。舍是慧的业。慧是慧根。在那里,信根在三证净中。戒在信根中。舍在四禅那中。慧在诸谛中,念遍行一切处。那有学有善的存在,善的来世。他失念时,作戒,不以身失念,那些根或那善根成为业果报。那三的义的分别论。在那里,信、戒、舍、慧四法。信和慧,这是意善行。戒,这是身善行、语善行。舍,这是心所无贪善行。这样心被把握时,五蕴被把握。以这些法的善行,这苦和圣谛是道的足处。
§87
Tattha katamo vicayo hāro? Yā ca saddhā yañca sīlaṃ. Taṃ kissa karoti? Yā saddhā tāya bhagavantaṃ anussarati mattenapi hatthinā samāgatā, assa bho kukkurā sabbaṃ sīlena nappaṭipajjati kāyena vā vācāya vā ṭhānaṃ visārado bhavatīti avippaṭisārī paññā yassa paññattaṃ upaṭṭhapeti. Tassa akhaṇḍassa sīlaṃ yaṃ na pacchi tassaṃ mohassa akusalacittaṃ uppajjati micchādiṭṭhisahagataṃ vā, ayaṃ vicayo hāro. Dhammavādino bhaddikārāti bhavissati atthi esā yutti.
在那里,什么是简择的论述?信和戒。那作什么?以信随念世尊,即使被象遇到,确实有狗,一切以戒不实行,以身或以语,处无畏成为,无追悔,慧为谁施设现起。他的戒无缺,不在后,在那痴的不善心生起,或与邪见相应,这是简择的论述。说法者将有善的存在,有这道理。
Tattha katamo padaṭṭhāno hāro? Yamidaṃ cittaṃ dīgharattaṃ paribhāvitaṃ saddhāya sīlena cāgena paññāya samādhinā paṭhamajjhānassa padaṭṭhānaṃ. Yā saddhā assa anāvilasaṅkappo, taṃ dutiyajjhānassa padaṭṭhānaṃ. Tīṇi ca aveccappasādā yaṃ sīlaṃ, taṃ ariyakantaṃ, taṃ sīlakkhandhassa padaṭṭhānaṃ. Yā paññā, sā paññākkhandhassa padaṭṭhānaṃ. Ime ca dhammā idañca cittaṃ ekodibhūtasamādhissa padaṭṭhānaṃ. Saddhā saddhindriyassa padaṭṭhānaṃ. Cāgo samādhindriyassa padaṭṭhānaṃ. Paññā paññindriyassa padaṭṭhānaṃ. Saddhā ca paññā ca vipassanā padaṭṭhānaṃ. Sīlañca cāgo ca samathassa padaṭṭhānaṃ. Saddhā ca paññā ca avijjā virāgāya paññāvimuttiyā padaṭṭhānaṃ. Sīlañca cāgo ca rāgavirāgāya cetovimuttiyā padaṭṭhānaṃ.
在那里,什么是足处的论述?这心长夜以信、以戒、以舍、以慧、以定修习,是初禅那的足处。他的信的无混浊思惟,那是第二禅那的足处。三证净和戒,那是圣者所喜的,那是戒蕴的足处。慧是慧蕴的足处。这些法和这心是一境性定的足处。信是信根的足处。舍是定根的足处。慧是慧根的足处。信和慧是观的足处。戒和舍是止的足处。信和慧是无明离染、慧解脱的足处。戒和舍是贪离染、心解脱的足处。
Tattha katamo lakkhaṇo hāro? Viññāṇe vutte saddhāsatibhāvite sabbe pañcakkhandhā vuttā bhavanti. Saddhāya bhaṇitāya sabbāni satta dhanāni bhaṇitāni honti saddhādhanaṃ…pe… sīlakkhandhe vutte samādhikkhandho ca paññākkhandho ca vuttā bhavanti. Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitaṃ pacchimake kāle na tadanuparivatti bhavissatīti netaṃ ṭhānaṃ vijjati. Tattha saññāpi tadanuparivattinī bhavati. Yepi tajjātikā dhammā, tepi tadanuparivattino bhavanti. Rūpasaññā rūpasañcetanānupassanamanasikāro evaṃ channaṃ āyatanānaṃ viññāṇakāye, ayaṃ lakkhaṇo hāro.
在那里,什么是特相的论述?在说识时,信念修习,一切五蕴被说。在说信时,一切七财被说,信财等。在说戒蕴时,定蕴和慧蕴被说。那心长夜修习,在最后时不会随转,这处不存在。在那里,想也随转。那些同类的法,也随转。色想、色思、随观作意,这样六处的识身,这是特相的论述。
Tattha katamo catubyūho hāro? Idha sutte bhagavato ko adhippāyo? Ye bhaddikaṃ bhatiṃ ākaṅkheyya bhaddikañca abhisamparāyaṃ, te saddhaṃ sīlaṃ cāgaṃ paññañca manasi karissanti, ayaṃ adhippāyo. Ye caññepi sattā tathāgatassa sammukhaṃ na paṭiyujjhante, imaṃ dhammaṃ sotā avippaṭisārato kālaṃ karissantīti, ayaṃ adhippāyo.
在那里,什么是四种布列的论述?在这经中世尊的意趣是什么?那些希求善的存在和善的来世的人,他们将作意信、戒、舍和慧,这是意趣。那些其他众生也不在如来面前反对,听闻此法无追悔地命终,这是意趣。
§88
Tattha katamo āvaṭṭo hāro? Idampi cattāro dhammā saddhā ca paññā ca assaddhiyañca avijjañca hananti. Sīlañca cāgo ca taṇhā ca dosañca hananti. Tassa dve mūlāni pahīyanti. Dukkhaṃ nivatteti appahīnabhūmiyañca dvimūlāni pañcakkhandhā. Dve ariyasaccāni samatho ca vipassanā ca. Dvinnaṃ mūlānaṃ pahānaṃ. Imāni dve saccāni nirodho ca maggo ca. Ayaṃ āvaṭṭo hāro.
于此,什么是轮转之断除?此四法——信与慧、不信与无明——断除。戒与舍、渴爱与嗔恨——断除。他的两根被舍断。苦转回,未舍断地的两根五蕴。两圣谛——止与观。两根的舍断。此两谛——灭与道。这是轮转之断除。
Tattha katamo vibhatti? Yaṃ taṃ cittaṃ saddhāparibhāvitaṃ…pe… sace puthujjanassa tassapi bhaddikā bhati bhavissatīti na ekaṃsena tassa kammaṃ diṭṭheyeva dhamme vipākanti paccessati, aparamhi vā pariyāye bhavissati. Yaṃ vā atītaṃ vipākāya paccupaṭṭhitaṃ, tappaccayāni cetāni, ye yathā mahākammavibhaṅge ‘‘tenāyaṃ vibhajjabyākaraṇiyo niddeso dhammacārino yā bhaddikā bhatī’’ti.
于此,什么是分别论?凡彼心以信修习……(中略)……若是凡夫,他的善趣也将会有,不一向地他的业在现法中将有果报,或在后世将有。或过去已现起果报者,彼等是缘,如在分别论论中所说:「因此,这是应分别论分别论的说示,法行者的善趣」。
Tattha katamā parivattanā? Assaddhiyaṃ dussīlyaṃ yaṃ maccheraṃ duppaññaṃ ca yañca paṭipakkhena pahīnā bhavanti, ayaṃ parivattanā.
于此,什么是转变?不信、恶戒、悭吝、劣慧,以及凡以对治而被舍断者,这是转变。
Tattha katamaṃ vevacanaṃ? Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitaṃ cittaṃ manoviññāṇaṃ…pe… yaṃ saddhābalaṃ saddhindriyaṃ, yaṃ sīlaṃ taṃ sucaritaṃ, saṃyamo niyamo damo khandhatā imāni tassa vevacanāni. Yo cāgo so paṭinissaggo alobho vosaggo cāgoyiṭṭhānaṃ. Yā paññā sā paññattā paññappabhā paññindriyaṃ paññābalaṃ.
于此,什么是同义语?凡彼心长夜修习之心、意识……(中略)……凡信力、信根,凡戒即善行、律仪、制御、调伏、蕴性,这些是它的同义语。凡舍即施舍、无贪、放舍、舍弃所施之物。凡慧即施设、慧光、慧根、慧力。
Tattha katamā paññatti? Yaṃ taṃ cittaṃ bījaṃ paññattiyā paññattaṃ. Paribhāvanā vāsanā paññattiyā paññatti. Saddhā pasādapaññattiyā paññattā. Sīlaṃ sucaritapaññattiyā paññattaṃ. Cāgo puññakiriyapaññattiyā paññatto. Paññā vīmaṃsapaññattiyā paññattā. Ime tayo dhammā saddhā sīlaṃ cāgo paññavato pārisuddhiṃ gacchanti.
于此,什么是施设?凡彼心是种子,以施设而施设。修习、熏习,以施设而施设。信以净信施设而施设。戒以善行施设而施设。舍以福业施设而施设。慧以思择施设而施设。此三法——信、戒、舍——有慧者达到清净。
Tattha katamo otaraṇo? Yaṃ cittaṃ, taṃ khandhesu viññāṇakkhandho, dhātūsu manoviññāṇadhātu, āyatanesu manāyatanaṃ. Ye cattāro dhammā, te khandhesu saṅkhārakkhandhe pariyāpannā…pe… dhātūsu āyatanesu.
于此,什么是下降?凡心,在诸蕴中是识蕴,在诸界中是意识界,在诸处中是意处。凡四法,在诸蕴中摄于行蕴……(中略)……在诸界中、在诸处中。
Tattha katamo sodhano hāro? Idaṃ bhagavato bhāsitaṃ mahānāmena sakkena pucchitena sabbaṃ taṃ niyuttaṃ.
于此,什么是净化之断除?此是世尊所说,被萨咖大名所问,一切彼相应。
Tattha katamo adhiṭṭhāno? Idaṃ cittaṃ vemattatāya paññattaṃ akusalehi cittehi aparibhāvitehi paribhāvitanti yāni puna paribhāvitāni aññesampi tattha upādāya paññattaṃ sabbepime cattāro dhammā ekattatāya paññattā. Bhaddikā bhatīti kāmabhogino teva rūpadhātu arūpadhātu manussāti sabbā bhaddikā bhati tadeva kathāya paññattaṃ, ayaṃ paññatti.
于此,什么是确立?此心以种种性而施设,从不善心、未修习者修习,凡再修习者,对其他人也依彼而施设,这一切四法以一性而施设。善趣,欲乐者、色界、无色界、人,一切善趣,仅彼说而施设,这是施设。
Tattha katamo parikkhāro? Cittassa indriyāni paccayo ādhipateyyapaccayatāya manasikāro. Hetupaccayatāya paccayo. Saddhāya lokikā paññā hetupaccayatāya paccayo. Yoniso ca manasikāro paccayo. Sīlassa patirūpadesavāso paccayo. Attasammāpaṇidhānañca hetu. Cāgassa alobho hetu. Avippaṭisāro ca hetupaccayo. Paññā parato ca ghoso ajjhattañca yoniso manasikāro hetupaccayo ca.
于此,什么是资具?诸根是心的缘,以增上缘的方式。作意是缘,以因缘的方式。对于信,世间的慧是缘,以因缘的方式。如理作意是缘。对于戒,适当的住处是缘。自我正确的志向是因。对于施,无贪是因。无悔也是因缘。对于慧,从他人听闻以及内在的如理作意是因缘。
Tattha katamo samāropano? Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitanti cetasikāpi. Ettha sabbe dhammā paribhāvitā bhaddikā te bhati bhavissati, bhaddikā upapattiko abhisamparāyo. Iti ye keci manussakā upabhogaparibhogā sabbe bhaddikā bhatiyeva, ayaṃ samāropano.
于此,什么是增上?凡那心长夜修习者,心所法也是。于此,一切法被修习,它们是善的,将是善的,善的再生、来世。如此,凡任何人类的受用与享受,一切都只是善的,这是增上。
§89
Uddhaṃ adho sabbadhi vītarāgoti gāthā . Tattha kiṃ uddhaṃ nāma? Yaṃ ito uddhaṃ bhavissati anāgāmī, idaṃ uddhaṃ. Adho nāma yamatikkantamatītaṃ, idamavoca apadānatanti uddhaṃ. Tattha atītena sassatadiṭṭhi pubbantākappikānaṃ aparantadiṭṭhi kesañci, ucchedadiṭṭhiṃ yaṃ vuttakappikānaṃ imā ceva diṭṭhiyo ucchedadiṭṭhi ca sassatadiṭṭhi ca. Tatthāyaṃ sassatadiṭṭhi imāni pannarasa padāni sakkāyadiṭṭhi sassataṃ bhajanti. Rūpavantaṃ me attā, attani me rūpaṃ, rūpaṃ me attāti yaduccate paññaṃ paridahanti. Yā ucchedadiṭṭhi sā pañcasatāni ucchedaṃ bhajanti. Te ‘‘taṃ jīvaṃ taṃ sarīra’’nti passanti, rūpaṃ me attāti tathārūpā catubbidhā sakkāyadiṭṭhi ucchedena ca sassatena ca. Evaṃ pañcasu khandhesu vīsativatthukāya diṭṭhiyā pannarasa padāni pubbantaṃ bhajanti. Sassatadiṭṭhiyā pañca padāni aparantaṃ bhajanti ucchedadiṭṭhiyā. Tattha ‘‘ayamahamasmī’’ti passantā rūpaṃ attato samanupassati, so ucchedavādī rūpavantañca attānaṃ, attani ca rūpaṃ, rūpasmiṃ vā attāti so passati cāti iti ucchedadiṭṭhi ca, attato paṭissarati sassatadiṭṭhi pubbantato ca paṭissarati. ‘‘Ayamahamasmī’’ti na samanupassati. Tassa diṭṭhāsavā pahānaṃ gacchanti. Yo tīsu addhāsu pubbante ca aparante ca tena tena niddiṭṭhānena uddhaṃ adho sabbadhi vītarāgo ‘‘ahamasmī’’ti na anupassatīti iminā dvārena iminā payogena iminā upāyena idaṃ dassanabhūmi ca sotāpattiphalañca so ariyo payogo anabhāvaṃgatena saṃsārena apunabbhavāti yo koci ariyo payogo punabbhavāya mudūni vā pañcindriyāni majjhāni adhimattāni vā sabbaṃ apunabbhavappahānāya saṃvattanti. Ahanti diṭṭhogho kāmogho bhavogho avijjogho ca odhiso. Tattha desanāhārena cattāri saccāni pañcahi indriyehi sotāpattiphalena ca dve saccāni maggo ca nirodho ca. Sakkāyasamudayena dve saccāni dukkhañca samudayo ca, ayaṃ desanā hāro.
「上下一切处离贪」是偈颂。于此,什么名为上?凡从此以上将来的不还者,这是上。下名为已超越过去者,这是所说的无依处,这是上。于此,以过去为常见论者、前际论者的某些人,后际见论者的某些人,断见论者所说的论者,这些见以及断见与常见。于此,这常见,这十五句身见执取常住。「我有色」、「我中有色」、「色是我」,所说的慧围绕。凡断见,那五百执取断灭。他们见「命即是身」,「色是我」,如是四种身见以断与常。如是于五蕴中,二十事见的十五句执取前际。常见的五句执取后际,断见的。于此,见「这是我」者,随观色为我,他是断灭论者,有色的我,我中有色,或色中有我,他如是见,如是断见,以我忆念常见,从前际忆念。「这是我」不随观。他的见漏走向舍断。凡于三时,前际与后际,以那那所说的,上下一切处离贪,不随观「我是」,以此门、以此方便、以此方法,这是见地与须陀洹果,那圣方便以不存在到达轮回,无再生,凡任何圣方便,对于再生,软的或五根、中等的或强的,一切导向无再生的舍断。我见暴流、欲暴流、有暴流与无明暴流是束缚。于此,以教导的方式,四谛以五根与须陀洹果,二谛,道与灭。以身集,二谛,苦与集,这是教导的方式。
Tattha katamo vicayo? ‘‘Ayamahamasmī’’ti asamanupassanto tīṇi dassanappahātabbāni saṃyojanāni pajahati. Ayaṃ vicayo.
于此,什么是分别论?不随观「这是我」者,舍断三个见所应断的结。这是分别论。
Tattha katamā yutti? Tividhā puggalā koci ugghaṭitaññū koci vipañcitaññū koci neyyo. Ugghaṭitaññū tikkhindriyo ca tato vipañcitaññū mudindriyo tato mudindriyehi neyyo. Tattha ugghaṭitaññū tikkhindriyatāya dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, ekabījako bhavati. Ayaṃ paṭhamo sotāpanno. Vipañcitaññū mudūhi indriyehi dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, kolaṃkolo ca hoti. Ayaṃ dutiyo sotāpanno. Tattha neyyo dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, sattakkhattuparamo ca bhavati. Ayaṃ tatiyo sotāpanno.
于此,什么是方法?三种人,某人是利慧者,某人是广慧者,某人是所引导者。利慧者是利根者,从那广慧者是钝根者,从那以钝根者是所引导者。于此,利慧者以利根性到达见地,证得须陀洹果,成为一种者。这是第一须陀洹。广慧者以钝根到达见地,证得须陀洹果,成为家家者。这是第二须陀洹。于此,所引导者到达见地,证得须陀洹果,成为七有者。这是第三须陀洹。
Atthi esā yutti mudumajjhādhimattehi indriyehi mudumajjhādhimattaṃ bhūmiṃ sacchikareyya sakkāyadiṭṭhippahānena vā diṭṭhigatāni pajahati. Ayaṃ yutti.
有这方法,以软、中、强的诸根,应现证软、中、强的地,以舍断身见或舍断诸见。这是方法。
Tattha katamo padaṭṭhāno? Tattha sakkāyadiṭṭhi sabbamicchādiṭṭhiyā padaṭṭhānaṃ. Sakkāyo nāmarūpassa padaṭṭhānaṃ. Nāmarūpaṃ sakkāyadiṭṭhiyā padaṭṭhānaṃ. Pañca indriyāni rūpīni rūparāgassa padaṭṭhānaṃ. Saḷāyatanaṃ ahaṃkārassa padaṭṭhānaṃ. Tattha katamo lakkhaṇo? Dvīsu diṭṭhīsu pahīnāsu tattha ekā diṭṭhi diṭṭhigatāni pahānaṃ gacchanti. Uddhaṃ ca adho ca vītarāgo sabbarajanīyesu vītarāgo hoti. Tajjā parabhūmiyaṃ, idaṃ paccayanti yathābhūtaṃ passati. So sabbapaṭiccasamuppādaṃ āmasati. Ayaṃ lakkhaṇo hāro.
于此,什么是足处?于此,身见是一切邪见的足处。身是名色的足处。名色是身见的足处。五色根是色贪的足处。六处是我慢的足处。于此,什么是特相?于二见被舍断时,于此一见,诸见走向舍断。上与下离贪者,于一切染污法离贪。那生于他地,这是缘,如实见。他触缘起。这是特相的方式。
§90
Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye sattā ye nābhiramissanti, te diṭṭhippahānāya vāyamissanti. Ayamettha bhagavato adhippāyo. Ayaṃ catubyūho hāro.
于此,什么是四种方式?于此经中,世尊的意趣是什么?凡那些有情不欢喜者,他们将为舍断见而努力。这是于此世尊的意趣。这是四种方式。
Tattha katamo āvaṭṭo hāro? Yānimāni mudūni pañcindriyāni tāni orambhāgiyāni pañcindriyāni. Sabbena sabbaṃ samūhananti abhijjhābyāpādo ca bhāvanākārena sekkhāya vimuttiyā balaṃ saddhā, uddhambhāgiyāni diṭṭhivasena balaṃ saddhā, vīriyindriyaṃ ārabhitattā satindriyaṃ paggahitattā accantaṃ niṭṭhaṃ gacchanti. Tattha yāni indriyāni, ayaṃ maggo saṃkilesappahānaṃ. Ayaṃ nirodho āyatiṃ anuppādadhammo, idaṃ dukkhaṃ. Ayaṃ āvaṭṭo hāro.
于此,什么是转回之摄?凡这些柔软的五根,它们是下分的五根。以一切方式完全根除贪欲与嗔恚,以及以修习方式对有学解脱之力的信,以见方面对上分之力的信,精进根因勤奋,念根因执持,达到究竟终点。于此,凡诸根,此道是杂染的舍断。此灭是未来不生法,此是苦。此是转回之摄。
Tattha katamo vibhatti hāro? ‘‘Ayamahamasmī’’ti yo samanupassati, so ca kho adhimattena lokikā yaṃ bhūmiyaṃ na tu ariyena payogena so sakkāyadiṭṭhi pajahati. Yaṃ vuccati tajjāya bhūmiyā adhimattāya. Tattha tajjāya bhūmiyaṃ pañcahi ākārehi adhimattataṃ paṭilabhati sīlena vatena bāhussaccena samādhinā nekkhammasukhena. Tattha appatte pattasaññī adhimānaṃ gaṇhāti. Etasmiṃyeva vatthuppattiyaṃ bhagavā idaṃ suttaṃ bhāsati. Sīlavā vatamattenāti. Tattha yo appatte pattasaññī tassa yo samādhi, so sāmiso kāpurisasevito pana so kāpurisā vuccanti puthujjanā. Āmisaṃ yañca ariyamaggamāgamma lokikā anariyaṃ tena samādhi hoti anariyo kāpurisasevito. Yo pana ariyākārena yathābhūtaṃ na jānāti na passati , so adhigamanaṃ pajahati yo ariyena samādhinā akāpurisasevitena nirāmisena nīyati, tattha akāpurisā vuccanti ariyapuggalā. Yo tehi sevito samādhi, so akāpurisasevito. Tasmā ekaṃ vibhajjabyākaraṇīyaṃ ‘‘ayamahamasmī’’ti asamanupassanto tathā pāteti.
于此,什么是分别论之摄?「此我是」如此随观者,他以过度的世间的,在某地不以圣者的方便,他舍断身见。这被称为在那地的过度。于此,在那地以五种方式获得过度性:以戒、以行、以多闻、以定、以出离乐。于此,对未得有得想者执取增上慢。正是在此事的生起,世尊说此经。「以戒、以行仅此」。于此,对未得有得想者,他的定是有味的、为恶人所习。那些恶人被称为凡夫。味是什么?依圣道而世间的非圣,以此定是非圣的、为恶人所习的。然而以圣者方式如实不知不见者,他舍断证得,被圣者的定、非恶人所习的、无味的所引导。于此,非恶人被称为圣者补特伽罗。被他们所习的定,是非恶人所习的。因此,一个应分别论解答:「此我是」不随观者如此使堕落。
Tattha katamā parivattanā? Imāya dassanabhūmiyā kilesā pahātabbā, tehi pahīyanti aniddiṭṭhāpi bhagavatā niddisitabbā yo.
于此,什么是转变?以此见地应舍断的杂染,以它们被舍断,即使世尊未指示的应被指示者。
Tattha katamaṃ vevacanaṃ? Yā sakkāyadiṭṭhiyā attadiṭṭhiyā. Ayaṃ bhūmi. Ye kilesā pahātabbā. Te appahīyanti aniddiṭṭhāpi bhagavatā sassatadiṭṭhi ca ucchedadiṭṭhi ca, sā pariyantadiṭṭhi ca. Yā apariyantadiṭṭhi ca, sā sassatadiṭṭhi ca. Yā ucchedadiṭṭhi, sā natthikā diṭṭhi. Yā sassatadiṭṭhi, sā akiriyadiṭṭhi. Idaṃ vevacanaṃ.
于此,什么是同义语?凡身见、我见。此是地。凡应舍断的杂染。它们不被舍断,即使世尊未指示的常见与断见,那是边见。凡无边见,那是常见。凡断见,那是无因见。凡常见,那是无作见。此是同义语。
Tattha katamā paññatti? Taṇhā saṃyojanapaññattiyā paññattā. Maggo paṭilābhapaññattiyā paññatto. Indriyā paṭilābhapaññattiyā paññattāti. Tattha katamo otaraṇo? Sakkāyo dukkhaṃ dassanappahātabbo. Samudayo maggo. Indriyāni tāni ca niddiṭṭhāni khandhadhātuāyatanesu.
于此,什么是施设?渴爱以结的施设被施设。道以获得的施设被施设。诸根以获得的施设被施设。于此,什么是下降?身是苦,应以见舍断。集是道。诸根,它们在蕴、界、处中被指示。
Tattha katamo sodhano hāro? Yañhi ārabbha bhagavatā idaṃ suttaṃ bhāsitaṃ, so ārabbha niddiṭṭho. Tattha katamo parikkhāro? Nāmarūpassa hetupaccayopi viññāṇaṃ hetu bījaṃ. Tena avijjā ca saṅkhārā ca paccayo. Nivattinayo na aparo pariyāyo sabbabhavo, ye ca sabbabhavassa hetu parabhaṇḍapaccayo iti sammādiṭṭhi parato ca ghoso yoniso ca manasikāro paccayo . Yā paññā uppādeti, esā hetu sammādiṭṭhiyā sammāsaṅkappo bhavati, yā sammāsamādhi , ayaṃ parikkhāro.
于此,什么是净化之摄?凡依此世尊说此经,依此被指示。于此,什么是资具?名色的因缘也是识的因、种子。以此无明与行是缘。还灭之道,无其他方法一切有,凡一切有的因、他人财物之缘,如是正见从他人与如理作意为缘。凡慧生起,此是正见的因,正思惟生起,凡正定,此是资具。
Tattha katamo samāropano? ‘‘Ayamahamasmī’’ti asamanupassī dukkhato rogato…pe… pannarasa padāni. Sīlāni bhagavā kimatthiyāni kimānisaṃsāni. Sīlāni, ānanda, avippaṭisāratthāni yāva vimutti. Tattha duvidho attho – purisattho ca vacanattho ca.
于此,什么是建立?「此我是」不随观者,从苦、从病...十五句。诸戒世尊为何义、何功德?诸戒,阿难,为无悔义,乃至解脱。于此,义有二种:人义与语义。
§91
Tattha katamo purisattho? Yāyaṃ na pacchānutāpitā ayaṃ avippaṭisāro, ayaṃ purisattho. Yathā koci brūhayati imatthamāsevati so bhaṇeyya, kiñci mamettha adhīnaṃ tassatthāya idaṃ kiriyaṃ ārabhāmīti. Ayaṃ purisattho.
于此,什么是人义?凡此不后悔,此是无悔,此是人义。如某人增长,习此义,他应说:「某事于此依我,为其义我开始此作」。此是人义。
Tattha katamo vacanattho? Sīlāni kāyikaṃ vā vācasikaṃ vā sucaritaṃ avippaṭisāroti. Tattha sīlassa vatassa ca bhāsoyeva. Anaññā sugatakammatā sucaritaṃ ayaṃ avippaṭisāro. Evaṃ yāva vimuttīti ekamekasmiṃ pade dve atthā – purisattho ca vacanattho ca, yathā imamhi sutte evaṃ sabbesu suttesu dve dve atthā. Ayaṃ hi paramattho uttamattho ca. Yaṃ nibbānasacchikaṃ nissāya yaṃ sakaṃ sacchikātabbaṃ bhavati, so vuccati katassa katthoti. Ayaṃ puna vevacanaṃ sampajānāti. Iminā niyuttatthamabhilabbhanti vacanattho. Tattha yaṃ atthaṃ sāvako abhikaṅkhati. Tassa yo paṭilābho, ayaṃ purisattho. Yaṃ yaṃ bhagavā dhammaṃ deseti, tassa tassa dhammassa yā atthaviññatti. Ayaṃ attho, tattha sīlānaṃ avippaṭisāro atthopi ānisaṃsopi. Eso ca ānisaṃso yaṃ duggatiṃ na gacchati. Yathā taṃ bhagavatā esānisaṃso dhamme suciṇṇe na duggatiṃ gacchati dhammacārī, ayaṃ attho.
其中,什么是文义?诸戒是身或语的善行,即无悔。其中,戒与行仪只是说法。除了善逝的业作之外的善行,这是无悔。如是直至解脱,在每一句中有两种义——人义与文义,如在此经中,在一切经中都有两种义。这确实是胜义与最上义。依靠证得涅槃,自己应证得的,这被称为「所作的目的」。这又是同义语「正知」。以此获得确定义是文义。其中,弟子所希求的义,对那个的获得,这是人义。世尊所说的法,对那个法的义的表示。这是义,其中诸戒的无悔是义也是利益。而这个利益是不去恶趣。如世尊所说「这个利益是善行于法者不去恶趣,行法者」,这是义。
Yaṃ puriso bhāvanābhūmiyaṃ sīlāni ārabbha sīlena saṃyutto hoti evaṃ yāva vimutti tathā sīlakkhandho. Tattha yo ca avippaṭisāro anusayavasena niddiṭṭho, tañca sīlaṃ ayaṃ sīlakkhandho. Pāmojjapītipassaddhīti ca samādhindriyena, ayaṃ samādhikkhandho. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ paññākkhandho. Ime tayo khandhā sīlaṃ samādhi paññā ca tathā sīlaṃ paripūreti yaṃ vīriyindriyaṃ tena kāraṇena so sīlaṃ paripūreti, anuppannassa ca akusalassa anuppādāya vāyamati, uppannassa ca pahānāya anuppannassa ca kusalassa uppādāya, uppannassa ca kusalassa bhiyyobhāvāya iti vīriyindriyaṃ niddiṭṭhaṃ. Tattha yo samādhikkhandho , idaṃ samādhindriyaṃ. Paññākkhandho paññindriyaṃ, taṃ catūsu sammappadhānesu daṭṭhabbaṃ. Tathā yo anuppannassa ca akusalassa anuppādāya vāyamati, idaṃ paṭhamaṃ sammappadhānaṃ. Yaṃ uppannassa, idaṃ dutiyaṃ. Cattāri sammappadhānāni catūsu jhānesu passitabbāni. Tathā sīlakkhandhena nekkhammadhātu ca adhikā , tayo ca vitakkā nekkhammavitakko abyāpādavitakko avihiṃsāvitakko ca. Sādhāraṇabhūtā. Yā piyāyamānassa pāmojjena idaṃ kāyikaṃ sukhaṃ ānitaṃ aniyamītipemena, idaṃ dukkhaṃ. Yo tattha avikkhepo, ayaṃ samādhi. Idaṃ pañcaṅgikaṃ paṭhamaṃ jhānaṃ. Yā cetasikā passaddhi savitakkaṃ savicāraṃ virodhanaṃ, yo kileso ca paridāho, so paṭhame jhāne niruddho. Tathā yā ca kilesapassaddhi yā ca vitakkavicārānaṃ passaddhi, ubhayepi ete dhamme passaddhāyaṃ. Tattha kāyassa cittassa ca sukhaṃ sukhāyanā, idaṃ pītisukhino passaddhi. Yopi ekodibhāvo cittassa, tena ekodibhāvena yaṃ cittassa ajjhattaṃ sampasādanaṃ, idaṃ catutthaṃ jhānaṅgaṃ. Iti ajjhattañca sampasādo cetaso ca ekodibhāvo pīti ca sukhañca, idaṃ dutiyaṃ jhānaṃ caturaṅgikaṃ. Yo passaddhakāyo sukhaṃ vedeti, tena adhimattena sukhena pharitvā sukhaṃ cetasikaṃ yaṃ, so pītivītarāgo evaṃ tassa pītivītarāgatāya upekkhaṃ paṭilabhati. So pītiyā ca virāgā upekkhaṃ paṭilabhati. Sukhañca paṭisaṃvedeti. Sati ca sammā paññāya paṭilabhati. Sace sati ekaggatā idaṃ pañcaṅgikaṃ tatiyaṃ jhānaṃ. Yaṃ sukhino cittaṃ samādhiyati, ayaṃ ekaggatāya parāvidhānabhāgiyā, paṭhame jhāne atthi cittekaggatā no cakkhussa vedanā sabbaṃ pāripūriṃ gacchati. Yathā catutthe jhāne, tathā yā upekkhā passambhayaṃ satisampajaññaṃ cittekaggatā ca, idaṃ catutthaṃ jhānaṃ.
当人在修习地以戒为始而与戒相应,如是乃至解脱,这就是戒蕴。其中,以随眠方式所说的无悔,以及那个戒,这就是戒蕴。由欢悦、喜、轻安等与定根,这是定蕴。当已得定者如实了知,这是慧蕴。这三蕴——戒、定、慧——如是以精进根之因圆满戒,他以此圆满戒,为未生之不善法不生而精进,为已生之不善法断除而精进,为未生之善法生起而精进,为已生之善法增长而精进,如是说精进根。其中,定蕴即是定根。慧蕴即是慧根,这应在四正勤中见到。如是,为未生之不善法不生而精进,这是第一正勤。为已生者,这是第二。四正勤应在四禅那中见到。如是,以戒蕴与出离界等,以及三种寻——出离寻、无嗔寻、无害寻。这是共通的。当喜悦者以欢悦带来这身乐,以爱而不确定,这是苦。其中无散乱,这是定。这是五支的初禅那。心的轻安与有寻有伺相违,烦恼与热恼在初禅那中止息。如是,烦恼的轻安与寻伺的轻安,这两种法都是轻安。其中,身与心的乐是乐的引导,这是喜乐者的轻安。心的专一性,以那专一性而有心的内净,这是第四禅支。如是,内净、心一境性、喜与乐,这是四支的第二禅那。轻安身者感受乐,以那殊胜的乐遍满,心乐者,他离喜贪,如是以其离喜贪而获得舍。他以离喜而获得舍。感受乐。以慧获得正念。若念与一境性,这是五支的第三禅那。乐者之心得定,这是一境性的超越分,在初禅那有心一境性,非眼的受,一切达到圆满。如在第四禅那,如是舍、轻安、念正知与心一境性,这是第四禅那。
§92
Yathā samādhi dassayitabbaṃ, tathā paññindriyaṃ taṃ catūsu ariyasaccesu passitabbaṃ. Yaṃ samāhito yathābhūtaṃ pajānāti, sā pajānanā catubbidhā asubhato dukkhato anattato ca, yadārammaṇaṃ taṃ dukkhaṃ ariyasaccaṃ, yaṃ pajānanto nibbindati vimuccati tathā yaṃ kāmāsavassa pahānaṃ bhavāsavassa diṭṭhāsavassa avijjāsavassa, ayaṃ nirodho appahīnabhūmiyaṃ āsavasamudayo. Imāni cattāri ariyasaccāni yathā paññindriyaṃ passitabbaṃ. Yathāyaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ dassanabhūmi. Sotāpattiphalañca yathābhūtaṃ pajānanto nibbindatīti, idaṃ tanukañca. Kāmarāgabyāpādaṃ sakadāgāmiphalañca yaṃ nibbindati virajjati, ayaṃ paṭhamajjhānabhāvanābhūmi ca rāgavirāgā cetovimutti anāgāmiphalañca. Yaṃ vimutti vimuccati, ayaṃ avijjāvirāgā paññāvimutti arahattañca. Ime avippaṭisārā ca vīriyindriyañca cattāro sammappadhānā avippaṭisārā tañca upari yāva samādhi, evaṃ te cattāri jhānāni samādhindriyañca yaṃ samāhito yathābhūtaṃ pajānāti. Ime cattāro satipaṭṭhānā sīlapāripūrimupādāya cāgasaṃhitena ca nibbedhikānañca nimittānaṃ anāvilamanā, idaṃ satindriyaṃ cattāro satipaṭṭhānā. Yaṃ puna imāya dhammadesanāya tīsu ṭhānesu diṭṭhogamanakindriyaṃ kilesapahānena ca sekkhasīlaṃ, idaṃ saddhindriyaṃ. Cattāri ca sotāpattiyaṅgāni phalāni. Samādhindriyāni sopaniyāhārīni sabbasuttesu niddisitabbāni. Yaṃ jhānaṃ paṭilabhanaṃ vīriyagahitaṃyeva ñāṇaṃ paṭissarato, ayaṃ sutamayī paññā. Yo samādhi pubbāparanimittābhāso anomagatitāya yathākāmo, ayaṃ cintāmayī paññā, yaṃ tathāsamāhito yathābhūtaṃ pajānāti, ayaṃ bhāvanāmayī paññā. Ayaṃ suttaniddeso.
如应显示定,慧根应于四圣谛中见。当已得定者如实了知,该了知有四种:须跋、苦、无我,以彼为所缘即是苦圣谛。了知彼而厌离、解脱,如是欲漏之断、有漏、见漏、无明漏之断,此是灭。于未断地即是漏集。此四圣谛应如慧根而见。如是已得定者如实了知,此是见地。如实了知入流果而厌离,此是薄地。欲贪嗔恚与一来果,厌离、离染,此是初禅修习地。由离贪而心解脱与不来果。解脱、得解脱,此是由离无明而慧解脱与阿拉汉。此无悔与精进根及四正勤无悔,彼向上直至定,如是彼四禅与定根,已得定者如实了知。此须跋依戒圆满与具舍及诸决择相之不混乱心,此是念根须跋。又于此法教中,于三处见趣行根,由断烦恼而有学戒,此是信根。四入流支与诸果。定根应于一切经中详说其近依食。获得禅那由精进所持之智忆念,此是闻所成慧。定之前后相光明由无异行而随欲,此是思所成慧。如是已得定者如实了知,此是修所成慧。此是经之分别论。
Imaṃ suttaṃ nibbedhabhāgiyaṃ bujjhakāradhikaṃ bujjhitabbaṃ. Yehi aṅgehi samannāgataṃ taṃ bujjhissanti tassa aṅgāni bujjhissanti, tena bojjhaṅgā. Tathā ādito yāva sīlaṃ vataṃ cetanā karaṇīyā, kissa sīlāni pāripūreti. Anuppannassa ca akusalassa anuppādāya uppannassa ca akusalassa pahānāya anuppannassa kusalassa uppādāya uppannassa ca kusalassa bhiyyobhāvāya, idaṃ vīriyaṃ tassa tassa bujjhitassa aṅganti. Ayaṃ vīriyasambojjhaṅgo. Iminā vīriyena dve dhammā ādito avippaṭisāro pāmojjañca yā puna pīti avippaṭisārapaccayā pāmojjapaccayā, ayaṃ pītisambojjhaṅgo. Yaṃ pītimanassa kāyo passambhati. Ayaṃ passaddhisambojjhaṅgo. Tena kāyikasukhamānitaṃ yaṃ sukhino cittaṃ samādhiyati, ayaṃ samādhisambojjhaṅgo. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ dhammavicayasambojjhaṅgo. Yā sīlamupādāya pañcannaṃ bojjhaṅgānaṃ upādāyānulomatā nimittāyanā pītibhāgiyānañca visesabhāgiyānañca apilāpanatā sahagatā hoti anavamaggo, ayaṃ satisambojjhaṅgo. Yaṃ yathābhūtaṃ pajānāti, accāraddhavīriyaṃ karoti. Uddhaccabhūmīti katā abhipatthitaṃ peseti. Kosajjabhūmīti garahito rahitehi aṅgehi bujjhati yaṃ cakkhusamathapathaṃ, sā upekkhāti. Tena sā upekkhā tassa bojjhaṅgassa aṅganti karitvā upekkhāsambojjhaṅgoti vuccate. Eso suttaniddeso.
此经是通达分、具觉支、应觉知的。具足这些支分者将觉知它,将觉知它的支分,因此称为觉支。同样地,从最初乃至戒、行、思应作,为何圆满诸戒。为了未生之不善令不生、已生之不善令断除、未生之善令生起、已生之善令增长,此精进是那觉知的支分。这是精进觉支。以此精进,从最初有两法:无悔与欢悦,又有喜,以无悔为缘、以欢悦为缘。这是喜觉支。喜意者身轻安。这是轻安觉支。以那身乐所引导,乐者心得定。这是定觉支。得定者如实了知。这是择法觉支。依戒而取,依五觉支而取,随顺性、作相、喜分与殊胜分的不混乱、相应,无间断。这是念觉支。如实了知时,若精进过度,作「掉举地」而遣送所欲求的。若懈怠地,呵责,以远离的支分觉知眼平静之道,那是舍。因此那舍是那觉支的支分,故称为舍觉支。这是经的解释。
§93
Tattha katamā desanā? Asmiṃ sutte cattāri ariyasaccāni desitāni. Tattha katamo vicayo? Sīlavato avippaṭisāro yāva vimutti imissāya pucchāya minikimatthassamīti dve padāni pucchā dve padāni visajjanāni dvīhi padehi dve abhiññaṃ dvīhi ceva padehi visajjanā kiṃ pucchati nibbādhikaṃ kāyabhūmiṃ kammassa tathā hi patiṭṭhā ca asekkhe dhamme uppādeti. Tattha katamā yutti? Sīlavato avippaṭisāro bhavati kiṃ nicchandassa ca virāgo atthi esā yutti. Tattha katamaṃ padaṭṭhānaṃ? Vīriyaṃ vīriyindriyassa padaṭṭhānaṃ. Samādhi samādhindriyassa padaṭṭhānaṃ. Paññā paññindriyassa padaṭṭhānaṃ. Vīriyaṃ adosassa padaṭṭhānaṃ. Samādhi alobhassa padaṭṭhānaṃ. Paññā amohassa padaṭṭhānaṃ. Vīriyindriyaṃ tiṇṇaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāvācāya sammākammantassa sammāājīvassa. Samādhindriyaṃ tiṇṇaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāsaṅkappassa sammāvācāya sammāsamādhino. Paññindriyaṃ dvinnaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāsatiyā sammādiṭṭhiyā ca.
在此,什么是说示?在此经中说示了四圣谛。在此,什么是抉择?「持戒者无悔」乃至「解脱」,对于此问,「什么是目的」这两句是问,两句是答,以两句了知两者,以两句答。问什么?问以涅槃为上首的身地及业。如是,在无学法中生起立足处。在此,什么是理趣?「持戒者无悔」,为何?「对于离欲者有离贪」,此是理趣。在此,什么是足处?精进是精进根的足处。定是定根的足处。慧是慧根的足处。精进是无嗔的足处。定是无贪的足处。慧是无痴的足处。精进根是三道支的足处:正语、正业、正命。定根是三道支的足处:正思惟、正语、正定。慧根是二道支的足处:正念与正见。
Tattha katamo lakkhaṇo? Sīlakkhandhe vutte sabbe tayo khandhā vuttā bhavanti, sīlameva hi selopamatā yathā selo sabbapaccatthikehi akaraṇīyo evaṃ taṃ cittaṃ sabbakilesehi na kampatīti, ayaṃ amoho. Virattaṃ rajanīyesūti ayaṃ alobho. Kopaneyye na kuppatīti ayaṃ adoso. Tattha paññā amoho kusalamūlaṃ, alobho alobhoyeva, adoso adosoyeva. Imehi tīhi kusalamūlehi sekkhabhūmiyaṃ ṭhito asekkhamaggaṃ uppādeti. Sekkhabhūmi sampattikammadhamme uppādeti, sā ca sammāvimutti, yañca vimuttirasañāṇadassanaṃ ime dasa asekkhānaṃ arahattaṃ dhammā. Tattha aṭṭhaṅgikena maggena catubbidhā bhāvanāpi labbhati. Sīlabhāvanā kāyabhāvanā cittabhāvanā paññābhāvanā ca. Tattha sammākammantena sammāājīvena ca kāyo bhāvito. Sammāvācāya sammāvāyāmena ca sīlaṃ bhāvitaṃ. Sammāsaṅkappena sammāsamādhinā ca cittaṃ bhāvitaṃ. Sammādiṭṭhiyā sammāsatiyā ca paññā bhāvitā. Imāya catubbidhāya bhāvanāya dve dhammā bhāvanāpāripūriṃ gacchanti cittaṃ paññañca. Cittaṃ bhāvanāya samatho, paññā bhāvanāya vipassanā. Tattha paññā avijjāpahānena cittaṃ upakkilesehi amissīkatanti. Paññā bhāvanāya cittabhāvanaṃyeva paripūreti. Evaṃ yassa subhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti. Api ca kho pana tassa āyasmato abyāpādadhātu adhimuttā, na so petaṃ samāpanno tassa saṅkhāpahāraṃ deti, saṅkhāvitakkite sarīre dukkhaṃ na vediyati, ayaṃ suttattho.
在此,什么是特相?当说到戒蕴时,所有三蕴都已被说到,因为戒本身如同山岩,正如山岩不能被一切敌对者所动摇,如是那心不被一切烦恼所动摇,这是无痴。对可染之法离染,这是无贪。对可怒之法不怒,这是无嗔。在此,慧是无痴善根,无贪即是无贪,无嗔即是无嗔。以这三善根住于有学地,生起无学道。有学地生起成就业法,那是正解脱,以及解脱智见,这十法是无学者的阿拉汉性。在此,以八支道也获得四种修习:戒修习、身修习、心修习、慧修习。在此,以正业和正命修习身。以正语和正精进修习戒。以正思惟和正定修习心。以正见和正念修习慧。以这四种修习,两法达到修习圆满:心与慧。心的修习是止,慧的修习是观。在此,慧以断除无明而使心不与随烦恼混杂。慧的修习即圆满心的修习。如是,对于善修习心者,苦从何而来呢?再者,那位具寿倾向于无嗔界,他未入灭尽定而给予诸行打击,在被思惟为诸行的身体中不感受苦,这是经义。
§94
Tattha katamā desanā? Imamhi sutte dasa asekkhā arahattadhammā desitā appamāṇā ca sammā vibhāvanā. Tattha katamo vicayo? Selopamatā ye ye dhammā vedanīyasukhadukkhopagatā, te sabbe nirūpaṃ vānupassantānaṃ vūpagatā kāyato vedayitaparikkhāro appavattito dukkhaṃ na vediyati. Tattha katamā yutti, yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti. Tīsu bhāvanāsu dukkhaṃ nakkhamati cittaṃ cittabhāvanāya ca. Nirodhabhāvanāya ca ānantarikā samādhibhāvanāya ca. Iti yassevaṃ bhāvitaṃ cittanti samādhi phalassa padaṭṭhānaṃ.
其中,什么是教说?在此经中,教说了十种无学阿拉汉法和无量的正确阐释。其中,什么是思择?如山喻般,凡是那些伴随苦乐受的诸法,对于如实观察它们已灭尽者,身体感受的机能已不运作,不感受苦。其中,什么是理趣?对于如此修习心者,那苦从何而来呢?在三种修习中,苦不能侵入心,即心修习、灭修习和无间定修习。因此,「对于如此修习心者」是定果的基础。
Tattha katamo lakkhaṇo? Yassevaṃ bhāvitaṃ cittanti cittāni bhāvitāni yathā paṭhamaṃ niddiṭṭhāni paññā sīlaṃ kāyo cittaṃ, sīlampi subhāvitaṃ kāyikacetasikañca ṭhitattā nānupakampatīti vedanāpi tathā saññāpi saṅkhārāpi. Kuto taṃ dukkhamessatīti sukhampi nānugacchati, adukkhamasukhampi nāgatanti.
在此,什么是特相?对于「凡彼如是已修习心者」,诸心已修习,如最初所说的慧、戒、身、心。戒也善修习,由于身与心的稳固而不动摇,受也如是,想也如是,诸行也如是。「从何处那苦会来到我呢?」,乐也不随逐,不苦不乐也不来。
Tattha katamo catubyūho hāro? Idha bhagavato ko adhippāyo? Ye dukkhena adhikā bhavissanti, te evarūpāhi samāpattīhi virahissanti. Ayamettha bhagavato adhippāyo. Ye ca appasannā, te hi bhavissanti, pasannānañca pītipāmojjaṃ bhavissati, ayaṃ tattha bhagavato adhippāyo. Āvaṭṭoti natthi āvaṭṭanassa bhūmi.
于此,什么是四种串连?于此世尊的意趣是什么?那些将被苦所压迫者,他们将远离这样的等至。这是世尊于此的意趣。那些无信者,他们将会有信,对于有信者将有喜悦,这是世尊于此的意趣。转起:没有转起的基础。
Vibhattīti yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti duvidho niddeso – dukkhahetuniddeso ca paṭipakkhaniddeso ca. Ko so dukkhahetu? Yato dukkhaṃ āgacchati paṭipakkhe vutte sesadhammānaṃ sīlaṃ hetu ca paccayo ca, te sabbe dhammā vuttā honti. Ekabodhipakkhiye dhamme vutte sabbe bodhagamanīyā dhammā vuttā bhavanti.
分别论:对于这样已修习心者,苦从何而来?这是二种分别论——苦因分别论与对治分别论。什么是那苦因?苦从何而来?在说对治时,戒是其余诸法的因与缘,那一切法都已被说。在说一菩提分法时,一切趣向觉悟的法都已被说。
Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye avippaṭisārena chandikā, te sīlapāripūrī bhavanti pāmojjachandikā avippaṭisārīpāripūrī, ayamettha bhagavato adhippāyo…pe… ayaṃ catubyūho hāro.
于此,什么是四种串连?在此经中世尊的意趣是什么?那些以无悔为欲求者,他们成就戒的圆满,以喜悦为欲求成就无悔的圆满,这是世尊于此的意趣……乃至……这是四种串连。
Tattha katamo āvaṭṭo? Idaṃ suttaṃ nibbedhabhāgiyaṃ. Yo nibbedho, ayaṃ nirodho. Yena nibbijjhati, so maggo. Yaṃ nibbijjhati, taṃ dukkhaṃ. Yaṃ nibbedhagāminā maggena pahīyati, samudayoyaṃ vutto.
于此,什么是转起?此经是通达分。凡是通达,这是灭。以此通达者,这是道。所通达者,这是苦。以通达之道所舍断者,这称为集。
Tattha katamā vibhatti? Sīlavato avippaṭisāroti vibhajjabyākaraṇīyaṃ, parāmasantassa natthi avippaṭisāro yāva dosakataṃ kāyena vā vācāya vā akusalaṃ ārabhati. Kiñcipissa evaṃ hoti ‘‘sukatametaṃ sucaritametaṃ no cassa tena avippaṭisārena pāmojjaṃ jāyati yāva vimutti, tassa sīlavato avippaṭisāro’’ti vibhajjabyākaraṇīyaṃ, ayaṃ vibhattihāro.
于此,什么是分别论?「持戒者无悔」应分别论解答,对于执取者没有无悔,只要以身或以语造作恶不善的过失。若他这样想「这是善作的,这是善行的」,但对他不因那无悔而生起喜悦乃至解脱,「那持戒者的无悔」应分别论解答,这是分别论串连。
Tattha katamā parivattanā? Imehi sattahi upanisāsampattīhi ekādasa upanisā vibhattiyaṃ pajahānaṃ pajahanti, ayaṃ parivattanā.
于此,什么是转变?以这七种近依成就,十一种近依在分别论中舍断所应舍断,这是转变。
Tattha katamā vevacanā? Imesaṃ ariyadhammānaṃ balabojjhaṅgavimokkhasamādhisamāpattīnaṃ imāni vevacanāni.
于此,什么是同义语?这些圣法——力觉支、解脱、定、等至的这些同义语。
Tattha katamā paññatti? Sīlavato avippaṭisāroti sīlakkhandhe nekkhammapaññattiyā paññattaṃ, nisajjapaññatti ca evaṃ dasa aṅgāni dvīhi dvīhi aṅgehi paññattāni.
于此,什么是施设?「持戒者无悔」:在戒蕴中以出离施设而施设,坐施设,如是十支以二二支而施设。
Tattha katamo otaraṇo? Idaṃ nibbedhabhāgiyasuttaṃ pañcasu otiṇṇaṃ yathā yaṃ paṭhamaṃ niddiṭṭhaṃ evamindriyādikhandhadhātuāyatanesu niddisitabbāni.
于此,什么是渡越?此通达分经在五种渡越者中,如最初所说的那样,应在根等、蕴、界、处中说明。
Tattha katamo sodhano hāro? Sīlavato avippaṭisāroti na tāva suddho ārambho avippaṭisārino pāmojjanti na tāva suddho ārambho yāni ekādasa padāni desitāni yadā tadā suddho ārambho, ayaṃ sodhano.
于此,什么是净化的去除?「有戒者无后悔」,尚未清净的开始;「无后悔者欢悦」,尚未清净的开始;当说示十一句时,那时才是清净的开始,这是净化。
Tattha katamo adhiṭṭhāno? Sīlavemattatāya paññattaṃ evaṃ dasa padāni sabbāni sīlakkhandhassa ānisaṃso, te ca patirūpadesavāso ca paccayo attasammāpaṇidhānañca hetu, samādhikkhandhassa sukhaṃ hetu passaddhi paccayo, yena jhānasahajāti ca ṭhānanti jhānaṅgā aparo pariyāyo kāmesu ādīnavānupassanā samādhino paccayo nekkhamme ānisaṃsadassāvitā hetu.
于此,什么是确立?以戒的程度而施设,如是十句全部是戒蕴的利益,而那些以及住于适当的地方是缘,正确的自我发愿是因,乐是定蕴的因,轻安是缘,由此与禅那俱生,以及住处,即禅支是另一种方式,随观诸欲中的过患是定的缘,见出离的利益是因。
Tattha katamā samāropanā? Yaṃ vīriyindriyaṃ, so sīlakkhandho. Yaṃ sīlaṃ, te cattāro dhammā padhānā. Yaṃ dhammānudhammapaṭipatti, so pātimokkhasaṃvaro.
于此,什么是建立?精进根,那是戒蕴。戒,那些是四种正勤法。法随法行,那是别解脱律仪。
§95
Yassa selopamaṃ cittanti gāthā , selopamanti upamā yathā selo vātena na kampati na uṇhena na sītena saṃkampati. Yathā anekā acetanā, te uṇhena milāyanti, sītena avasussanti, vātena bhajanti. Na evaṃ selo virattaṃ rajanīyesu dosanīye na dussatīti kāraṇaṃ dosanīye domanassantaṃ, na duṭṭhena vā kampati uṇhena vā, so milāyati sītena vā avasussati, evaṃ cittaṃ rāgena nānussati sītena kampatīti. Kiṃ kāraṇaṃ? Virattaṃ rajanīyesu dosanīye na dussati. Kiṃ kāraṇaṃ? Dosanīye panassanti na dussati, aduṭṭhaṃ taṃ na kosissanti, tena kuppanīye na kuppati, yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhaniddeso ca kuto evarūpassa dukkhaṃ āgamissatīti niddiṭṭhaṃ.
「其心如山」的偈颂,「如山」是譬喻,如山不被风所动摇,不被热所震动,不被冷所震动。如许多无情物,它们被热所枯萎,被冷所干枯,被风所破坏。不是这样,山对可染者已离染,对可嗔者不嗔恚,这是原因,对可嗔者忧恼的终结,不被已嗔者或被热所动摇,它被冷所枯萎或被干枯,如是心不被贪所随逐,被冷所动摇。什么原因?对可染者已离染,对可嗔者不嗔恚。什么原因?「对可嗔者不嗔恚」,不嗔恚,那无嗔者不愤怒,因此对可恼者不恼怒,其心如是已修习,从何处有苦的说示,以及从何处这样的人会有苦来临,这样说明。
Parivattanāti kuto taṃ dukkhamessatīti yaṃ cetasikaṃ sukhaṃ anupādisesā ayaṃ natthi sopādisesā ayaṃ atthi. Puna evamāhaṃsu taṃ khaṇaṃ taṃ muhuttaṃ ubhayameva avedayitaṃ sopādisesaṃ yañca anupādisesaṃ yañca taṃ khaṇaṃ taṃ muhuttaṃ anupādisesaṃ yañca sopādisesaṃ ca avedayitaṃ. Sukhamāpannassa anāvattikanti ayamettha viseso parivattanā.
转变,「从何处有苦」,凡心所的乐,无余依的这个不存在,有余依的这个存在。又他们如是说:那刹那、那须臾,两者都未感受,有余依的以及无余依的;那刹那、那须臾,无余依的以及有余依的都未感受。「获得乐者不再来」,这是此处转变的差别。
Tattha katamo vevacano? Yassevaṃ bhāvitaṃ cittaṃ vā bhāvitaṃ subhāvitaṃ anuṭṭhitaṃ vatthukataṃ susamāraddhaṃ. Cittanti mano viññāṇaṃ manindriyaṃ manoviññāṇadhātu.
于此,什么是分别论?「其心如是已修习」或已修习、善修习、已建立、已作为基础、已善开始。心,即意、识、意根、意识界。
Tattha katamā paññatti? Cittaṃ mano saṅkhārā vūpasamapaññattiyā paññattaṃ. Samādhi asekkhapaññattiyā paññatto. Dukkhaṃ ucchinnapaññattiyā paññattaṃ.
于此,什么是施设?心、意、诸行以寂止施设而施设。定以无学施设而施设。苦以断灭施设而施设。
Tattha katamo otaraṇo? Citte niddiṭṭhe pañcakkhandhā niddiṭṭhā honti, ayaṃ khandhesu otaraṇo, manoviññāṇadhātuyā niddiṭṭhāya aṭṭhārasa dhātuyo niddiṭṭhā honti, ayaṃ dhātūsu otaraṇo. Manāyatane niddiṭṭhe sabbāni āyatanāni niddiṭṭhāni honti. Tattha manāyatanaṃ nāmarūpassa padaṭṭhānaṃ. Nāmarūpapaccayā saḷāyatanaṃ. Tathā paṭiccasamuppāde. Ayaṃ otaraṇo. Tattha katamo sodhano suddhoyeva ārambho.
于此,什么是下降?当心被指出时,五蕴被指出,这是在诸蕴中的下降。当意识界被指出时,十八界被指出,这是在诸界中的下降。当意处被指出时,一切处被指出。于此,意处是名色的足处。缘名色而有六处。如是在缘起中。这是下降。于此,什么是净化?即纯净的开始。
Tattha katamo adhiṭṭhāno? Chaḷindriyaṃ bhāvanā ekattāyaṃ paññatti chaṭṭhitena kāyo ekattāya paññatto.
于此,什么是确立?六根的修习在统一性中被施设,以第六性,身在统一性中被施设。
Tattha katamo parikkhāro? Cittassa pubbahetu samuppādāya manasikāro ca tappoṇatā ca yaṃ asamāhitabhūmiyaṃ ca visesadhammānaṃ abhāvitattā cittasatataṃ gacchati, sace samādhino sukhaṃ hetu avippaṭisāro paccayo, ayaṃ hetu ayaṃ paccayo parikkhāro.
于此,什么是资具?作为心的前因而生起的作意与适当性,以及由于在未得定地中殊胜法未修习故,心常时而去。若对得定者,乐是因,无悔是缘,这是因,这是缘,这是资具。
Tattha katamā samāropanā? Yassevaṃ bhāvitanti tassa dhammā samāropayitabbā. Kāyo sīlaṃ paññā bhāvitacittanti anabhirataṃ anapaṇataṃ anekaṃ anutaṃ anāpajjāsattaṃ ayaṃ samaññāyatanā na tassa sekkhassa sammāsamādhi sabbe asekkhā dasa arahantadhammā niddiṭṭhā honti. Asekkhabhāgiyāni suttāni.
于此,什么是安立?对于如是已修习者,诸法应被安立。身、戒、慧、已修习心,不喜、不离、非一、非多、非入于有,这是共同处。对于彼有学者,正定不是,一切无学的十阿拉汉法被指出。属于无学分的诸经。
§96
Yassa nūna, bhante, kāyagatāsati abhāvitā, ayaṃ so aññataraṃ sabrahmacāriṃ āsajja samāpajja appaṭinisajja janapadacārikaṃ pakkameyya, so āyasmā imasmiṃ vippaṭijānāti dve pajāni paṭijānāti cittabhāvanāyañca diṭṭhiyā pahānaṃ, kāyabhāvanāyañca diṭṭhippahānaṃ, kāyabhāvanāyañca taṇhāpahānaṃ, yaṃ paṭhamaṃ upamaṃ karoti. Asucināpi sucināpi pathavī neva aṭṭiyati na jigucchati na pītipāmojjaṃ paṭilabhati, evameva hi pathavīsamena so cetasā anvayena appakena averena abyāpajjena viharāmīti. Iti so āyasmā kiṃ paṭijānāti, kāyabhāvanāya sukhindriyapahānaṃ paṭijānāti, cittabhāvanāya somanassindriyapahānaṃ paṭijānāti. Kāyikā vedanā rāgānusayamanugatānaṃ sukhindriyaṃ paṭikkhipati. Na hi vedanākkhandhaṃ yā cetasikā sukhavedanā tattha ayaṃ paṭilābhapaccayā uppajjati sukhaṃ somanassaṃ. Sotaṃ paṭikkhipati, na hi manosamphassajaṃ vedanaṃ. Tattha catūsu mahābhūtesu rūpakkhandhassa anusayapaṭighapahānaṃ bhaṇati. Kāme rūpañca tañca asekkhabhūmiyaṃ. Kāye kāyānupassanā diṭṭhadhammasukhavihārañca. Balena ca ussāhena ca sabbaṃ manasi katattānaṃ pahānaṃ medaṃ katālikāya ca purisena ca maṇḍanakajātikena ca, etehi imassa mātāpitusambhūtaṃ paccavekkhaṇaṃ, so kāyena ca kāyānupassanāya ca cittena ca cittānupassanāya ca dve dhamme dhāreti. Kāyakilesavatthuṃ cittena ca cittasannissaye cittena subhāvitena sattannaṃ ca samāpattīnaṃ viharituṃ paṭijānāti.
尊者,对于身至念未修习者,他接触某位同梵行者后,不辞别而出发游行乡间,那位具寿在此否认两种,承认心的修习与见的舍断,身的修习与见的舍断,身的修习与渴爱的舍断,这是他所作的第一譬喻。无论须跋或净,大地既不厌恶也不嫌恶,也不获得喜悦,如是以地遍,他以如是心、随顺、无量、无怨、无害而住。如是那位具寿承认什么?他承认以身的修习舍断乐根,以心的修习舍断喜根。身的受舍断随伴贪随眠的乐根。非受蕴,凡心所的乐受,于此,这是以获得为缘而生起的乐与喜。他舍断流,非意触所生的受。于此,在四大种中,他说色蕴的随眠与对抗的舍断。欲与色,以及那在无学地。于身随观身,以及现法乐住。以力与精勤,一切作意的舍断,以及以髓、以骨锁、以装饰生类,以这些对父母所生的省察,他以身与身随观,以心与心随观,持两法。身的杂染事,以心与心的所依,以善修习的心,他承认住于七等至。
Gahapatiputtopamatāya ca yathā gahapatiputtassa nānāraṅgānaṃ vatthakaraṇḍako puṇṇo bhaveyya, so yaṃ yadeva vatthayugaṃ pubbaṇhasamaye ākaṅkhati, pubbaṇhasamaye nibbāpeti, evaṃ majjhanhikasamaye, sāyanhasamaye, evameva so āyasmā cittassa subhāvitattā yathārūpena vihārena ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tathārūpena pubbaṇhasamayaṃ viharati, majjhanhikasamaye, sāyanhasamaye. Tena vesa āyasmatā upamāya me āsitāya pathavī vā anuttarā indriyabhāvanā bhāvitacittena. Tena so āyasmā idaṃ aṭṭhavidhaṃ bhāvanaṃ paṭijānāti catūsu mahābhūtesu, kāyabhāvanaṃ upakacaṇḍālaṃ purisametakaṃ bhavatalākāsu cittabhāvanaṃ, imāhi bhāvanāhi tāya bhāvanāya ca samathā pāripūrimantehi. Imehi catūhi paññāpāripūrimantehi.
以长者子的譬喻,如长者子有满盛种种色衣的衣箱,他在上午时分想要何种衣服,在上午时分就取出,如是在中午时分、在傍晚时分。如是那位具寿,以心的善修习,以何种住想要在上午时分而住,以如是在上午时分而住,在中午时分、在傍晚时分。因此,那位具寿以我所依的譬喻,大地或无上的根的修习,以修习心。因此那位具寿承认这八种修习:在四大种中,身的修习;在屠夫、死人、泥沼中,心的修习。以这些修习,以那修习与止的圆满。以这四种慧的圆满。
§97
Kathaṃ upakacaṇḍālaṃ paṭikūlesu dhammesu appaṭikūlasaññī viharati? Kāyo pakatiyā appaṭikūlaṃ kāye uddhumātakasaññā saṃkhittena nava saññā ime paṭikūlā dhammā ceso āyasmā paṭikūlato ajigucchito kāyagatāsatiyā bhāvanānuyogamanuyutto viharati, na hi tassa jigucchappahāya cittaṃ paṭikūlati.
如何在厌恶的诸法中住于无厌恶想?身本性上无厌恶,于身有膨胀想,简言之九想,这些是厌恶法,这位具寿不厌恶厌恶性,随行身至念的修习而住,非为舍断嫌恶,心不厌恶。
Kathaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharatīti? Kāyo sabbalokassa appaṭikūlo taṃ so āyasmā asubhasaññāya viharati. Evaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharati.
如何在无厌恶的诸法中住于厌恶想?身对一切世间无厌恶,那位具寿以须跋想而住。如是在无厌恶的诸法中住于厌恶想。
Kathaṃ paṭikūlesu ca appaṭikūlesu ca appaṭikūlasaññī viharatīti api sabboyaṃ lokassa yamidaṃ muṇḍo pattapāṇī kulesu piṇḍāya vicarati, tena ca so āyasmā suvaṇṇadubbaṇṇena appaṭikūlasaññī cittena ca kāyena nibbidāsahagatena appaṭikūlasaññī, evaṃ paṭikūlesu appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati.
如何于厌恶与不厌恶之法住于不厌恶想?此世间的一切,即剃发、持钵、托钵于诸家族,以此,彼具寿以不厌恶想之心与身,以伴随厌离之心住于不厌恶想,如是于厌恶与不厌恶之法住于不厌恶想。
Kathaṃ paṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Paṭikūlesu ca dhammesu subhasaññino itthirūpe paṭikūlesu ca jigucchino vinīlakavipubbake tattha so āyasmā paṭikūlasaññī viharati.
如何于厌恶之法住于不厌恶想?于厌恶之法有净想者,于女人之色有厌恶想者,于青瘀脓烂厌恶者,彼具寿于此住于厌恶想。
Kathaṃ paṭikūlesu dhammesu tadubhayaṃ abhinivajjayitvā upekkhako viharati sato ca sampajāno ca? Appaṭikūlesu ca dhammesu subhasaññino itthirūpe paṭikūlesu ca jigucchino vinīlakavipubbake tadubhayaṃ abhinivajjayitvā ‘netaṃ mama’‘nesohamasmi’‘neso me’ attāti viharati. Evaṃ tadubhayaṃ abhinivajjayitvā upekkhako viharati sato sampajāno.
如何于厌恶之法舍弃此二者而住于平等、具念、正知?于不厌恶之法有净想者,于女人之色有厌恶想者,于青瘀脓烂厌恶者,舍弃此二者而住于「此非我所」「此非我」「此非我之我」。如是舍弃此二者而住于平等、具念、正知。
Aparo pariyāyo. Tedhātuko lokasannivāso sabbabālaputhujjanānaṃ appaṭikūlasaññā. Tattha ca āyasmā sāriputto appaṭikūlasaññī viharati. Evaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharati.
另一方式。三界世间住处,一切愚痴凡夫之不厌恶想。于此,具寿沙利子住于不厌恶想。如是于不厌恶之法住于厌恶想。
Kathaṃ paṭikūlesu dhammesu appaṭikūlasaññī viharati? Paṭikūlasaññino sabbasekkhā idha kā tedhātuke sabbaloke. Tattha katamo bhūmippatto samādhiphale sacchikato appaṭikūlasaññī viharati ? Kiṃ kāraṇaṃ? Na hi taṃ atthi yassa lokassa pahānāya paṭikūlasaññī uppādeyya.
如何于厌恶之法住于不厌恶想?有厌恶想者,一切有学于此三界一切世间。于此,何者已达地、已现证定果而住于不厌恶想?何因?实无彼世间为断而生起厌恶想。
Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu paṭikūlasaññī viharati? Tedhātuke lokasannivāse yāva kāmalokabhūmatā hi rāgānaṃ vītarāgānaṃ paṭikūlasamatā rūpārūpadhātuṃ appaṭikūlasamatā. Tattha ca āyasmā sāriputto paṭikūlasaññī viharati. Evaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu paṭikūlasaññī viharati.
如何于厌恶与不厌恶之法住于厌恶想?于三界世间住处,乃至欲界地性,离贪者之厌恶平等性,色界无色界之不厌恶平等性。于此,具寿沙利子住于厌恶想。如是于厌恶与不厌恶之法住于厌恶想。
Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Yaṃ kiñci parato duruttānaṃ durāgatānaṃ vacanapathānaṃ taṃ vacanaṃ appaṭikūlaṃ yāvatā vācaso appatirūpā tathā janassa appaṭikūlasaññā. Tattha āyasmā sāriputto abhiññāya sacchikato appaṭikūlasaññī viharati, evaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati.
如何于厌恶与不厌恶之法住于不厌恶想?凡从他人恶说、恶趣之言路,彼言不厌恶,乃至言语不适当,如是人之不厌恶想。于此,具寿沙利子以证智、现证而住于不厌恶想,如是于厌恶与不厌恶之法住于不厌恶想。
§98
Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu tadubhayaṃ abhinivajjayitvā upekkhako ca viharati sato ca sampajāno? Yañca nesaṃ samanupassati ye dhammā duccaritā, te dhammā appaṭikūlā. Tattha āyasmā sāriputto iti paṭisañcikkhati ye dhammā duccaritā, te dhammā aniṭṭhavipākā. Ye dhammā sucaritā, te ācayagāmino. So ca sucaritaṃ ācayagāminiṃ karitvā duccaritaṃ aniṭṭhavipākaṃ karitvā tadubhayaṃ abhinivajjayitvā upekkhako viharati.
如何于厌恶与不厌恶之法舍弃此二者而住于平等、具念、正知?凡随观彼等恶行之法,彼等法不厌恶。于此,具寿沙利子如是思择:恶行之法,彼等法有不可意之果报。善行之法,彼等导向积集。彼作善行导向积集,作恶行有不可意果报,舍弃此二者而住于平等。
Atha paṭikūlesu ca dhammesu appaṭikūlesu ca paṭikūlasaññī viharati. Taṇhā paṭikūladhammā kiṃ kāraṇaṃ? Taṇhāvasena hi sattā dvīhi dhammehi sattā, kabaḷīkāre āhāre rasataṇhāya sattā, phasse sukhasaññāya sattā. Tatthāyasmā sāriputto kabaḷīkāre ca āhāre paṭikūlasaññī viharati, phasse ca dukkhasaññī viharati. Evaṃ paṭikūlesu ca appaṭikūlesu ca paṭikūlasaññī viharati.
再者,于令人厌恶的诸法与不令人厌恶的诸法,他住于厌恶想。渴爱是令人厌恶之法,什么原因?因为依渴爱,众生被二法所系缚:被对段食的味渴爱所系缚,被对触的乐想所系缚。在此,具寿沙利子住于对段食的厌恶想,住于对触的苦想。如此,于令人厌恶的与不令人厌恶的诸法,他住于厌恶想。
Kathaṃ paṭikūlesu ca dhammesu appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Taṇhākkhayaṃ anuttaraṃ nibbānaṃ tathā bālaputhujjanānaṃ paṭikūlasaññā pahatasaññā ca. Tatthāyasmato sāriputtassa appaṭikūlasaññā abyāpādasaññā ca sāmaṃ paññāya passitvā evaṃ paṭikūlesu ca dhammesu appaṭikūlasaññī viharati.
如何于令人厌恶的诸法与不令人厌恶的诸法,他住于不厌恶想?渴爱的灭尽、无上的涅槃,对愚痴凡夫而言是厌恶想、被击败之想。在此,具寿沙利子以自己的慧亲见后,住于不厌恶想、无嗔想。如此,于令人厌恶的诸法,他住于不厌恶想。
Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Tatiye ca nibbāne paṭikūlasaññino yasena ca kittini ca appaṭikūlasaññino. Tatthāyasmā sāriputto assādañca ādīnavañca nissaraṇañca yathābhūtaṃ sammāpaññāya paṭijānanto paṭikūlañca appaṭikūlañca dhammaṃ tadubhayaṃ abhinivajjayitvā appaṭikūlasaññī viharati.
如何于令人厌恶的与不令人厌恶的诸法,他住于不厌恶想?对第三种涅槃有厌恶想者,对名声与称誉有不厌恶想者。在此,具寿沙利子以正慧如实了知味、过患与出离后,舍断令人厌恶与不令人厌恶之法这二者,住于不厌恶想。
Kathaṃ paṭikūlaṃ appaṭikūlañca dhammaṃ tadubhayaṃ abhinivajjayitvā upekkhako viharati? Sato ca sampajāno ca, yañca samanupassati anunayo appaṭikūlo dhammo paṭigho ca paṭikūlo dhammo, tatthāyasmā sāriputto anunayassa paṭighappahīnattā upekkhako viharati sato sampajāno ca. Yañcassa samanupassati ayaṃ pañcavidhā anuttarā indriyabhāvanā. Ayaṃ suttaniddeso.
如何舍断令人厌恶与不令人厌恶之法这二者后,他住于舍,具念、正知?他随观:随顺是不令人厌恶之法,排斥是令人厌恶之法。在此,具寿沙利子因已舍断随顺与排斥,住于舍,具念、正知。他所随观的,这是五种无上的根修习。这是经的分别论。
§99
Tattha katamo desanāhāro? Imamhi sutte kiṃ desitabbaṃ? Tattha vuccate, imamhi sutte diṭṭhadhammasukhavihāro desito, tathā vimuttaṃ cittaṃ paccavekkhaṇā ca adhipaññādhammaṃ desitaṃ.
在此,什么是教说的要义?在此经中应当教说什么?在此说:在此经中,教说了现法乐住,以及解脱心的省察,教说了增上慧法。
Tattha katamo vicayo? Ye kāye kāyānupassino viharanti, tesaṃ cittaṃ anunayappaṭighena na viharati anunayappaṭighena cābhiramamānassa cittaṃ samaggataṃ bhavissatīti bhāvanāya balametaṃ, ayaṃ vicayo hāro.
在此,什么是思择?凡住于身随观身者,他们的心不住于随顺与排斥,对于以随顺与排斥为乐者,其心将会统一,这是修习之力。这是思择要义。
Tattha katamo yuttihāro? Kāyabhāvanāya ca cittabhāvanāya ca na kiñci sabrahmacārī atimaññissatīti. Atthi esā yutti, ayaṃ yuttihāro.
在此,什么是理趣要义?通过身修习与心修习,不会轻视任何梵行者。有此理趣,这是理趣要义。
Tattha katamo padaṭṭhāno hāro? Kāyabhāvanāya paṭhamassa sati upaṭṭhānassa padaṭṭhānaṃ. Yā pathavīsamacittatā, sā aniccānupassanāya padaṭṭhānaṃ.
在此,什么是足处要义?念是身修习、第一须跋的足处。地遍的心平等性,是无常随观的足处。
Tattha katamo lakkhaṇo? Yaṃ pathavīsamena cetasā viharati attānupassī pathavīsamena gihī viharati. Ko attho pathavīsamenāti? Yathā ye ca selopamatāya akammayuttā evameva pathavīsamo ayaṃ hiriyatāya. Ayaṃ lakkhaṇo.
于此,什么是特相?凡以地平等之心而住者,以地平等观察自己而住的在家人。「以地平等」是什么意思?犹如那些如山般不适合作业者,同样地,此地平等者因羞耻而如此。这是特相。
Tattha katamo catubyūho hāro? Imamhi byākaraṇe ko tassa āyasmato adhippāyo? Ye keci arahantā indriyabhāvanaṃ ākaṅkhiyanti, te pathavīsamataṃ uppādayissantīti. Ayaṃ adhippāyo.
于此,什么是四种庄严?在此分别论中,那位具寿的意趣是什么?凡是阿拉汉希求诸根修习者,他们将生起地平等性。这是意趣。
Tattha katamo āvaṭṭoti? Natthi āvaṭṭassa bhūmi.
于此,什么是转?没有转的基础。
Tattha katamo vibhatti? Yo kāyānupassī viharati, so pathavīsamacittataṃ paṭilabhissatīti na ekaṃsena. Kiṃ kāraṇaṃ? Ye khaṇḍakādichinnakādino, na te pathavīsamacittataṃ paṭilabhanti. Sabbā kāyagatāsati sekkhabhāvanāya nibbānaṃ phalaṃ, ayaṃ vibhatti.
于此,什么是分别论?住于随观身者,他将获得地平等心性,这不是一向的。什么原因?那些片段地、零碎地食者,他们不获得地平等心性。一切身至念是有学修习,涅槃是果。这是分别论。
Tattha katamo parivattano hāro? Ye kāyānupassino viharissanti, tesaṃyeva kāyapaccayā uppajjeyya āsavā vighātapariḷāhā, ayaṃ parivattano hāro.
于此,什么是转变庄严?凡将住于随观身者,仅对他们,依身之缘,可能生起诸漏、恼害、热恼。这是转变庄严。
Tattha katamo otaraṇo? Pañcakkhandhā avitiṇṇā bāvīsatindriyāni, tathā yaṃ manindriyaṃ, taṃ manodhātu manāyatanañca. Yaṃ samādhindriyaṃ, taṃ dhammadhātu dhammāyatanañca. Ayaṃ otaraṇo hāro.
于此,什么是下降?五蕴未超越,二十二根,以及意根,那是意界与意处。定根,那是法界与法处。这是下降庄严。
Tattha katamo sodhano hāro? Ye ca manasā cattāro bhāvetabbā, te sabbe bhāvitā yaṃ taṃ manena pahīne pattabbataṃ sabbattha etassa ca atthāya ārambho, so attho suddho. Ayaṃ sodhano hāro.
于此,什么是净化庄严?凡以心应修习的四者,它们全部已修习,凡以心所应断者的可得性,一切处为此义而努力,那义是清净的。这是净化庄严。
Tattha katamo adhiṭṭhāno? Ayaṃ samādhi ekattatāya paññatto, cha kāyā ekattatāya paññattā. Pañcindriyāni rūpīni rūpakāyo. Cha vedanākāyā vedanākāyo. Cha saññākāyā saññākāyo. Cha cetanākāyā cetanākāyo. Cha viññāṇakāyā viññāṇakāyo. Sabbepi ete dhammā dhammakāyotiyeva saṅkhaṃ gacchanti. Ayaṃ adhiṭṭhāno.
于此,什么是确立?此定以一性而施设,六身以一性而施设。五色根是色身。六受身是受身。六想身是想身。六思身是思身。六识身是识身。所有这些法都被称为法身。这是确立。
Parikkhāroti samāpattikosallañca vīthikosallañca hetu. Yañca gocarakosallaṃ yañca kallaṃ taṃ kosallaṃ paccayo. Vodānakosallaṃ hetu, kallaṃ paccayo. Sukhaṃ hetu, abyāpajjaṃ paccayo. Ayaṃ parikkhāro.
「准备」:因为入定的善巧和心路的善巧。以及所缘的善巧和适当的善巧是缘。清净的善巧是因,适当是缘。乐是因,无恼害是缘。这是准备。
Tattha katamo samāropanoti? Yathā pathavī sucimpi nikkhīpante asucimpi nikkhitte tādiseyeva evaṃ kāyo manāpikehipi phassehi amanāpikehipi phassehi tādisoyeva paṭighasamphassena vā sukhāya vedanāya tādisaṃ yo cittaṃ. Idaṃ suttaṃ vibhattaṃ saopammaṃ ugghaṭitaññussa puggalassa vibhāgena. Tattha samāropanāya avakāso natthi.
其中,什么是「安立」?譬如地,无论放置净物或须跋物,它都是同样的;如此,身,无论可意的触或不可意的触,它都是同样的;无论对抗触或乐受,心都是同样的。这经文以譬喻详细分别论,为利根者所解。在那里,没有安立的余地。
§100
Tattha katamaṃ suttaṃ saṃkilesabhāgiyaṃ? Yato ca kusalehi dhammehi na virodhati, na vaḍḍhati, imaṃ ādīnavaṃ bhagavā deseti, tasmā channaṃ vivareyya, vivaṭaṃ nātivassati, tato ādīnavato vivareyyāti taṃ tīhi dhammehi nābhidhaṃsitāti asubhasaññāya rāgena nābhidhaṃsiyati. Mettāya dosena nābhidhaṃsiyati. Vipassanā mohena nābhidhaṃsiyati. Evañcassa yo yo dhammo paṭipakkho tamhi tamhi dhamme paripūrissati. Yo tassa dhammassa akusalo dhammo paṭipakkho, tena nādhivāsiyati.
其中,什么经文属于杂染分?当不与善法相违,不增长时,世尊教导这过患,因此应开显覆盖的,开显的不被雨淋,因此应从过患开显,那不被三法所压伏:以须跋想不被贪所压伏,以慈不被嗔所压伏,以观不被痴所压伏。如此,对他而言,在各各法中,那对治法将圆满。那与该法相对的不善法,不被它所侵袭。
Aparo pariyāyo. Ye ime dhammā attanā na sakkoti vuṭṭhānaṃ, te ete dhammā desitā. Channamativassatīti tehi vitakkaṃ yena ca sakkā puna desitaṃ cittaṃ vibhāvetuṃ pariyodāpetuṃ vivekaninnassa vivekapoṇassa vivekapabbhārassa vuddhiṃ virūḷhiṃ vepullataṃ āpajjati kusalesu dhammesu, seyyathāpi nāma uppalaṃ vā kumudaṃ vā padumaṃ vā udake sukkapakkhe cando yāvaratti yāvadivaso āgacchati, tassa vuddhiyeva pāṭikaṅkhitabbā, na parihāni, evaṃvidhaṃ taṃ cittaṃ nābhidhaṃsiyati. Aparopettha yo akūṭo asaṭho amāyāvī uju puriso yathābhūtaṃ attānaṃ āvikaroti. Tattha yo chādeti tassa akusalā dhammā cittaṃ anudhāvanti. Channamativassatīti yo pana hoti asaṭho akūṭo amāyāvī uju puriso yathābhūtaṃ attānaṃ āvikaroti. Tassa cittaṃ akusalehi dhammehi na viddhaṃsiyati, ayaṃ suttattho.
另一方法。这些法,自己不能出起,这些法被教导。「覆盖的被雨淋」:以那些寻,由此能再次教导心,使之明净、清净,倾向远离、趣向远离、倾向远离的心,在善法中达到增长、增大、广大,譬如青莲、红莲或白莲在水中,在白分月,无论夜晚或白天到来,应期待它的增长,不是衰退;如此,那心不被压伏。另外,在此,不虚伪、不狡诈、不欺诳、正直的人,如实显示自己。其中,覆盖的人,不善法追随他的心。「覆盖的被雨淋」:然而,不狡诈、不虚伪、不欺诳、正直的人,如实显示自己,他的心不被不善法所破坏,这是经义。
§101
Tattha katamā desanā? Idha desitā dasa akusalakammapathā adhivassanatāya dasa kusalakammapathā anadhivassanatāya akusalehi na visujjhati. Yathā vuttaṃ bhagavatā ‘‘cittasaṃkilesā, bhikkhave, sattā saṃkilissantī’’ti.
其中,什么是教导?在此教导十不善业道为侵袭性,十善业道为非侵袭性,不被不善所清净。如世尊所说:「比库们,因心杂染,有情被杂染。」
Tattha katamo vicayo? Yassevaṃ cittaṃ adhivāsiyati, tassa bujjhitassa yaṃ bhaveyya kūṭeyya, taṃ ānantariyenapi satthari vā guṇānukampanatāya, ayaṃ vicayo.
其中,什么是推理?对于心如此侵袭的人,当他觉悟时,若有虚伪,即使以无间业,或以对导师功德的悲悯,这是推理。
Tattha katamā yuttīti? Evaṃ anadhivasiyantaṃ cittaṃ vuṭṭhāti. Vuṭṭhitaṃ patiṭṭhahati kusalesu dhammesūti atthi esā yutti.
其中,什么是理由?如此不侵袭的心出起。出起的心安立于善法中,有这理由。
Padaṭṭhānanti channamativassatīti channaṃ asaṃvarānaṃ padaṭṭhānaṃ, vivaṭaṃ nātivassatīti achannaṃ saṃvaraṇānaṃ. Tasmā channaṃ vivareyya vivaṭaṃ nātivassatīti desanāya padaṭṭhānaṃ.
「词的基础」:「覆盖的被雨淋」:覆盖的无防护的词的基础;「开显的不被雨淋」:不覆盖的防护的。因此「应开显覆盖的,开显的不被雨淋」是教导的词的基础。
Lakkhaṇoti channamativassatīti ye keci vicittena channena ekalakkhaṇā dhammā sabbe te aviddhaṃsiyanti. Tasmā channaṃ vivareyya. Vivaṭaṃ nātivassatīti ye keci tena acchannena ekalakkhaṇā dhammā sabbe te nātivassantīti lakkhaṇo hāro.
相之分别论:「雨水穿透覆盖物」——凡是被杂色覆盖物所覆盖的具有同一相的诸法,全部都会被穿透。因此应该揭开覆盖物。「不穿透未覆盖之物」——凡是未被那覆盖物所覆盖的具有同一相的诸法,全部都不会被雨水穿透。这是相之分别论。
Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Yesaṃ kesañci cittaṃ akusalā dhammā adhipaṭidesitā te yathādhammaṃ paṭikarissantīti ayaṃ tattha bhagavato adhippāyo. Ayaṃ catubyūho hāro.
于此,什么是四种布置之分别论?在此经中世尊的意趣是什么?凡是心被不善法所侵占的任何人,他们将如法地对治。这是世尊在此的意趣。这是四种布置之分别论。
Āvaṭṭoti yaṃ channaṃ taṃ duvidhaṃ kampamānaṃ samucchitabbo. Ānantariyasamādhīnaṃ. Tattha passaddhiyañca māno āsave vaḍḍheti, assaddhiyena ca pamādaṃ gacchati, pamādena onamati, unnaḷabhāvaṃ gacchati. Vuttaṃ cetaṃ bhagavatā ‘‘unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā’’ti cattāri tāni upādānāni, yāni cattāri upādānāni, te pañcupādānakkhandhā bhavanti. Imāni saccāni dukkhañca samudayo ca. Tasmā channaṃ vivareyyāti yena hetunā, te āsavā vaḍḍhanti. Tesaṃ pahīnattā āsavā pahīyante. Tattha appamādena assaddhiyaṃ pahīyati uddhaccakukkuccappahānena oḷārikatā tassa dve dhammā na samatho ca bhāvanā ca pāripūriṃ gacchanti. Yo tesaṃ āsavānaṃ khayo, ayaṃ nirodho. Imāni cattāri saccāni, ayaṃ āvaṭṭo.
转动之分别论:那覆盖物是二种,应该完全去除动摇的。对于无间定。于此,通过寂静,慢增长诸漏;通过不信,走向放逸;通过放逸,他下沉,走向高举状态。世尊说过:「高举者、放逸者,他们的诸漏增长。」那四种取,即四种取,它们成为五取蕴。这些是谛——苦与集。因此应该揭开覆盖物——由于那个原因,那些漏增长。由于它们的断除,诸漏被断除。于此,通过不放逸,不信被断除;通过掉举追悔的断除,粗重性,他的那两种法——止与修习——不达到圆满。那些漏的灭尽,这是灭。这四种谛,这是转动之分别论。
Tattha katamo vibhatti hāro? Channamativassatīti na ekaṃso. Kiṃ kāraṇaṃ? Yassa assā nivattanā yathāpi sekkhānaṃ. Yathāvuttaṃ bhagavatā –
于此,什么是分别论之分别论?「雨水穿透覆盖物」——不是一向。什么原因?对于有还灭者,如同有学者。如世尊所说——
‘‘Kiñcāpi sekkho pakareyya pāpaṃ, kāyena vācāya uda cetasā vā;
「即使有学造作恶,以身、以语或以意;
Abhabbo hi tassa pariguhanāya, abhabbatā diṭṭhapadassa hotī’’ti.
他不能隐藏那个,对于见道者来说是须跋的。」
Kiñcāpi tesaṃ nivāraṇaṃ cittaṃ hoti. Api tu appaccayā samāye ca te niddisitabbā, ayaṃ vibhattihāro.
即使他们的心有盖。但是由于无因缘与时机,应该指出他们。这是分别论之分别论。
Tattha katamo parivattano hāro. Channamativassatīti yassa ye dhammā sabbaṃ anavivaṭaṃ ativassiyati, vivaṭaṃ nātivassati, avaguṇantaṃ nātivassati. Ayaṃ parivattano hāro.
于此,什么是转变之分别论?「雨水穿透覆盖物」——对于他,那些法,一切未揭开的会被穿透,揭开的不会被穿透,无缺点的不会被穿透。这是转变之分别论。
Tattha katamo vevacano hāro. Channanti āvutaṃ nivutaṃ pihitaṃ paṭikujjitaṃ sañchannaṃ parodhaṃ, vivaṭaṃ nātivassatīti yassa te dhammā pabbajjitā vinodaṃ nādhivassitā vantikatāti, ayaṃ vevacano hāro.
于此,什么是同义语的串?「覆盖」即被遮蔽、被覆盖、被隐藏、被掩蔽、被遮盖、被障碍;「开放不被雨淋」即那些法已出家、已去除、不被烦恼所淋、已吐出,这是同义语的串。
Tattha katamo paññatti hāro. Channamativassatīti kilesabhāgiyapaññattaṃ vivaṭaṃ nātivassatīti sadhammakiccaṃ yaṃ paṭipadā paññattiyā paññattaṃ, tasmā hi channaṃ vivareyyāti anusāsanapaññattiyā paññattaṃ, vivaṭaṃ nātivassatīti niddhānapaññattiyā paññattaṃ, ayaṃ paññatti hāro.
于此,什么是施设的串?「覆盖被雨淋」即属于烦恼部分的施设;「开放不被雨淋」即正法的作用,那道是以施设而施设的,因此「应开启覆盖」是以教诫施设而施设的;「开放不被雨淋」是以解脱施设而施设的,这是施设的串。
Tattha katamo otaraṇo hāro? Channamativassatīti tayo kilesā rāgo doso moho, te khandhesu saṅkhārakkhandho…pe… te purā yathā niddiṭṭhaṃ khandhadhātuāyatanesu, ayaṃ otaraṇo hāro.
于此,什么是下降的串?「覆盖被雨淋」即三种烦恼:贪、嗔、痴,它们在诸蕴中是行蕴……(中略)……它们如前所说在蕴、界、处中,这是下降的串。
Tattha katamo sodhano hāro? Yenārambhena idaṃ suttaṃ bhāsati so ārambho niyutto.
于此,什么是净化的串?以何因缘说此经,那因缘是相应的。
Adhiṭṭhānoti channamativassatīti ekattatāya paññattaṃ. Kiṃkāraṇaṃ? Idaṃ hi ativassatīti imassa ca ativassati evañca ativassatīti ayaṃ vemattatāya yā suṇasādhāraṇehi lakkhaṇehi paññāpiyati, sā ekattapaññatti.
「确立」即「覆盖被雨淋」是以一性而施设的。什么原因?因为「此被雨淋」、「此也被雨淋」、「如此被雨淋」,这是以差异性,以不共的特相而施设的,那是一性的施设。
Tattha katamo parikkhāro? Yañca taṃ ativassiyanti, tassa dve hetū dve paccayā akusalapasuteva vācakattābhirati ca. Ime dve ayonisomanasikāro ca kusalā dhammā vopasaggā ca, ime dve paccayā.
于此,什么是资具?凡那「被雨淋」者,有二因、二缘:不善的言说和乐于言说。这二者是非如理作意和善法的障碍,这是二缘。
Tattha katamo samāropano? Channamativassatīti vemati passatīti channaṃ yaṃ pariggahituṃ yaṃ adesituṃ appassutaṃ yaṃ kathaṃkathā vibhūtena akusalamūlena yaṃ taṇhāya ca te vaḍḍhati dosāti sannitvā te appasakkhayena saṅkhārā. Saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ, ayaṃ samāropano . Yaṃ puna tathā desanā, tasseva akusalā dhammā vuddhiṃ virūḷhiṃ vepullatamāpajjati tassa saṅkhārā nirodhā, ayaṃ samāropano.
于此,什么是增上?「覆盖被雨淋」即见到差异,「覆盖」即执取什么、指示什么,少闻者即疑惑,以明显的不善根,以渴爱而增长那些过失,以少减损而有诸行。以行为缘而有识,乃至老死,这是增上。又那样的说法,那些不善法增长、增大、达到广大,以那些行的灭,这是增上。
§102
Cattāro puggalā tamo tamaparāyanoti…pe… tattha katamo vuccate tamo nāma? Yo tamo andhakāro, yathā vuttaṃ bhagavatā ‘‘yathā andhakāre tasmiṃ bhayānake sakampidhātupuriso na passati, evameva aññāṇato tamopanandhakāro pāpakasakammasavipākaṃ na saddho hoti. Iti evaṃ lakkhaṇatā aññāṇaṃ tamo avijjā moho, yena sattā yathābhūtaṃ nappajānanti, iti vuccati tamoti. So tiṇṇaṃ cakkhūnaṃ tamo maṃsacakkhuno dibbacakkhuno paññācakkhuno, imesaṃ cakkhūnaṃ idha tamo niddisiyati aññāṇanti. Tattha katamaṃ aññāṇaṃ adassanaṃ? Atha nissaye yaṃ pubbante aññāṇaṃ aparante aññāṇaṃ pubbantāparante aññāṇaṃ hetumhi aññāṇaṃ paccayamhi aññāṇaṃ tassa aññāṇino samādhibhūtassa eso nissando. Yaṃ na jānāti idaṃ sevitabbaṃ idaṃ na manasikātabbanti. So tena tamena niddisiyati tamopi yathā vuccati. Mūḷhoti evaṃ cetanā. Tena tamena so puggalo vuccati. Tamoti so tena tamena asamūhatena asamucchinnena tapparamo bhavati tapparāyano, ayaṃ vuccati puggalo tamo tamaparāyanoti. Parāyanoyeva dhammo manasikātabbo so tamo dahati aññacittaṃ upaṭṭhapeti. Te cassa dhammā nijjhānakkhamanti. So sutamayāya paññāya samanupassati.
「四种人:黑暗趣向黑暗」……(中略)……于此,什么被称为黑暗?那黑暗、黑闇,如世尊所说:「如在那可怖的黑暗中,自界动摇的人不见,如是从无智、黑暗、闇冥,不信恶业及其果报。」如是以此特相,无智是黑暗、无明、痴,以此众生不如实了知,如是被称为黑暗。那是三眼的黑暗:肉眼、天眼、慧眼,于此指示这些眼的黑暗为无智。于此,什么是无智、不见?又依止于前际的无智、后际的无智、前际后际的无智、因的无智、缘的无智,那无智者得定的结果。不知「此应亲近」、「此不应作意」。他以那黑暗被指示,黑暗也如是被说。「愚痴」即如是的思。以那黑暗,那人被称为黑暗。以那黑暗,他未破除、未断除,以那为最上、以那为依归,这被称为「人黑暗趣向黑暗」。依归即应作意的法,那黑暗烧尽,现起其他心。那些法对他堪能思惟。他以闻所成慧观察。
Tattha katamo tamo jotiparāyano? So tena paññāvasena iriyati evaṃ tasseva iriyantassa parāyano bhavati. Ayaṃ vuccate puggalo tamo jotiparāyano.
于此,什么是暗以光为归趣者?他以那慧力而行,如此行者以那为归趣。这被称为暗以光为归趣的补特伽罗。
Tattha katamo puggalo joti jotiparāyano ? Tattha vuccati joti nāma yaṃ tassa ce tamassa paṭipakkhena ye ca dhamme antamaso ñāṇāloko, so suṇadhammo puggalo tamo jotiparāyano, tattha vuccate, yoyaṃ puggalo tamo jotiparāyano, so yadi tathārūpaṃ kalyāṇamittaṃ paṭilabhati, yo naṃ akusalato ca nivāreti bhāvitakusalatāva bhāvī niyojetīti . Evañca saddhammaṃ deseti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhajitabbā, ime dhammā na bhajitabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbāti. Paccate saññāya yathā saññāyati satindriyāni, so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhāvetabbā, ime dhammā na bhāvetabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbāti. So te dhamme susuyyati, sotaṃ odahati, aññaṃ cittaṃ upaṭṭhapeti, te cassa dhammā nijjhānakkhamanti, so sutamayāya paññāya samannāgato so tena paccayavasena iriyati evaṃ tasseva iriyanti tapparamo bhavati tapparāyano. Ayaṃ vuccate puggalo tamo tamaparāyano.
于此,什么是光以光为归趣的补特伽罗?于此,所谓光,即那暗的对治,以及至少是智光的诸法。他是闻法的补特伽罗,暗以光为归趣者。于此所说,这暗以光为归趣的补特伽罗,如果他获得这样的善知识,使他从不善中防护,令他修习已修习的善,如此为他说正法:「这些法是善,这些法是不善。这些法是有罪过,这些法是无罪过。这些法应亲近,这些法不应亲近。这些法应交往,这些法不应交往。这些法应具足而住,这些法不应具足而住。这些法应作意,这些法不应作意。」他以想而想,以念根,如此了知:「这些法是善,这些法是不善。这些法是有罪过,这些法是无罪过。这些法应亲近,这些法不应亲近。这些法应修习,这些法不应修习。这些法应具足而住,这些法不应具足而住。这些法应作意,这些法不应作意。」他善听那些法,倾耳,现起了知之心,那些法适合于思惟。他具足闻所成慧,以那缘力而行,如此行者以那为最上,以那为归趣。这被称为暗以暗为归趣的补特伽罗。
Tattha katamo puggalo joti tamaparāyano? Joti nāma yā tasseva tamassa paṭipakkhena ye dhammā antamaso ñāṇāloko, so puna dhammo. Katamā uccate? Paññāyato paṇḍitoti vuccate, so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhāvitabbā, ime dhammā na bhāvitabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbā. Idha pana pāpamittasaṃsevano pāpamittavasānugo akusale dhamme abhivaḍḍheti, kusale dhamme pajahati. So tena pamādena paccayasaññā amanasikatvā assatiasampajaññaṃ āsevati. Tayā yo paṭipakkho tamo, so pavaḍḍheti. So tamābhibhūto parāyano tamaparamo ceva bhavati. Ayaṃ vuccati puggalo joti tamaparāyano.
于此,什么是光以暗为归趣的补特伽罗?所谓光,即那暗的对治,以及至少是智光的诸法,那再是法。什么被称为?以慧故被称为贤智者。他如此了知:「这些法是善,这些法是不善。这些法是有罪过,这些法是无罪过。这些法应亲近,这些法不应亲近。这些法应修习,这些法不应修习。这些法应具足而住,这些法不应具足而住。这些法应作意,这些法不应作意。」然而于此,亲近恶友,随从恶友,增长不善法,舍弃善法。他以那放逸,以缘想,不作意,修习失念不正知。以那对治的暗,他增长。他被暗所征服,以暗为归趣,以暗为最上。这被称为光以暗为归趣的补特伽罗。
§103
Tattha katamo puggalo joti jotiparāyano? Tattha vuccate soyaṃ puggalo kalyāṇamittassa sannissito bhavati sakkā saṃyogī kusalaṃ gavesī, so kalyāṇamitte upasaṅkamitvā paripucchati, paripañhayati? Kiṃ kusalaṃ, kiṃ akusalaṃ? Kiṃ sāvajjaṃ, kiṃ anavajjaṃ? Kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ? Kiṃ bhāvitabbaṃ, kiṃ na bhāvitabbaṃ? Kiṃ upasampajja vihātabbaṃ, kiṃ na upasampajja vihātabbaṃ? Kiṃ manasikātabbaṃ, kiṃ na manasikātabbaṃ? Kathaṃ saṃkileso hoti, kathaṃ vodānaṃ hoti? Kathaṃ pavatti hoti, kathaṃ nivatti hoti? Kathaṃ bandho hoti, kathaṃ mokkho hoti? Kathaṃ sakkāyasamudayo hoti, kathaṃ sakkāyanirodho hoti? So ettha desitaṃ yathā upaṭṭhitaṃ tathā sampaṭipajjanto so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Evaṃ…pe… yāva kathaṃ sakkāyasamudayo hoti, kathaṃ sakkāyanirodho hotīti vitthārena kātabbaṃ. So te dhamme adhipāṭikaṅkhāti evaṃ lakkhaṇaṃ ñāṇaṃ vijjā ālokaṃ vaḍḍheti. So puggalo tapparamo bhavati tapparāyano, ayaṃ vuccate puggalo joti jotiparāyano.
于此,什么是光以光为归趣的补特伽罗?于此所说,这补特伽罗依止善知识,能够结交,寻求善。他前往善知识处,遍问,遍询:「什么是善,什么是不善?什么是有罪过,什么是无罪过?什么应亲近,什么不应亲近?什么应修习,什么不应修习?什么应具足而住,什么不应具足而住?什么应作意,什么不应作意?如何有杂染,如何有清净?如何有流转,如何有还灭?如何有系缚,如何有解脱?如何有萨咖亚集,如何有萨咖亚灭?」他如所教导、如所现起而行,如此了知:「这些法是善,这些法是不善。」如此……乃至……「如何有萨咖亚集,如何有萨咖亚灭」,应详细说明。他期待那些法,如此增长相、智、明、光明。那补特伽罗以那为最上,以那为归趣,这被称为光以光为归趣的补特伽罗。
Tattha katamo puggalo tamo tamaparāyano? Yo akusalaṃ dhammaṃ dīpeti. Taṃ bhāvanāya hīnāsu gatīsu upapattiṃ dasseti, tapparamo bhavati tapparāyano. Ayaṃ vuccate puggalo tamo tamaparāyano.
于此,什么是暗以暗为归趣的补特伽罗?凡显示不善法者,以那修习显示在恶趣中的再生,以那为最上,以那为归趣。这被称为暗以暗为归趣的补特伽罗。
Tattha yo puggalo tamo jotiparāyano? So tamena akusalassa kammassa vipākaṃ dasseti. Tameti yaṃ cakkhu kalyāṇamittassa yena akusale dhamme pajahati, kusale dhamme abhivaḍḍhati.
于此,凡是暗以光为归趣的补特伽罗,他以暗显示不善业的果报。所谓暗,即善知识之眼,以此舍弃不善法,增长善法。
Tattha yo ca paṇītāsu gatīsu upapattiṃ dasseti, tapparamo tena vuccate tamo jotiparāyano.
于此,凡显示在胜趣中的再生者,以那为最上,以此被称为暗以光为归趣者。
Tattha yo puggalo joti tamaparāyano? Kusalassa kammavipākaṃ dasseti. Yaṃ cakkhu pāpamittasaṃsaggena pāpamittupasevena pāpamittavasānugo akusalaṃ dhammaṃ abhivaḍḍhati, taṃ bhāvanāya hīnāsu gatīsu upapattiṃ dasseti. Tapparamo tena vuccate joti tamaparāyano.
于此,凡是光以暗为归趣的补特伽罗,显示善业的果报。凡以恶友交往、亲近恶友、随从恶友而增长不善法之眼,以那修习显示在恶趣中的再生。以那为最上,以此被称为光以暗为归趣者。
Tattha yo puggalo joti jotiparāyano so jotitā pabhātā yāva paṇītāsu gatīsu upapattiṃ dasseti. Tapparamo tenāha joti jotiparāyano.
于此,凡是光明、以光明为归依的补特伽罗,他以光明、光辉显示直至殊胜趣的投生。以此为最上,因此说「光明、以光明为归依」。
Jotitamaparāyanena dasa akusalānaṃ kammānaṃ udayaṃ dasseti. Tamena puggalena akusalānaṃ kammānaṃ vipākaṃ dasseti. Na akusalānaṃ dhammānaṃ vipākaṃ dasseti. Tamena aṭṭha micchattāni dasseti. Jotinā aṭṭha sammattāni dasseti. Jotinā tamaparāyanena dasa akusalakammapathe dasseti. Jotinā paṇītattaṃ dasseti. Tamena jotiparāyanena atapanīyaṃ dhammaṃ dasseti. Jotinā tamaparāyanena tapanīyaṃ dhammaṃ dasseti. Ayaṃ suttattho.
以「光明、以黑暗为归依」显示十不善业的生起。以此补特伽罗显示不善业的果报。不显示不善法的果报。以此显示八邪性。以光明显示八正性。以光明、以黑暗为归依显示十不善业道。以光明显示殊胜性。以此、以光明为归依显示不应热恼之法。以光明、以黑暗为归依显示应热恼之法。这是经义。
§104
Tattha katamo desanā hāro? Imamhi sutte kiṃ desitaṃ? Tattha vuccate imamhi sutte kusalākusalā dhammā desitā. Kusalākusalānañca dhammānaṃ vipāko desito. Hīnappaṇītānañca sattānaṃ gati nānākāraṇaṃ desitaṃ. Ayaṃ desanā hāro.
于此,什么是教说之要?在此经中教说了什么?于此说:在此经中教说了善与不善法。教说了善与不善法的果报。教说了劣与胜有情之趣的种种原因。这是教说之要。
Tattha katamo vicayo hāro? Akusalassa kammassa yo vipākaṃ paccanubhoti. Tattha ṭhito akusale dhamme uppādiyati vicayantaṃ yujjati. Kusalassa kammassa yo vipākaṃ paccanubhoti. Tattha ṭhito kusale dhamme uppādiyati vicayantaṃ yujjati. Ayaṃ vicayo yutti ca.
于此,什么是简择之要?凡体验不善业的果报者,住于彼处生起不善法,简择是适当的。凡体验善业的果报者,住于彼处生起善法,简择是适当的。这是简择与适当性。
Tattha katamo padaṭṭhāno hāro? Yo puggalo joti, so paccavekkhaṇāya padaṭṭhānaṃ. Yo puggalo tamo, so tamādinnaṃ vānupassanāya padaṭṭhānanti dasseti. Tamena jotiparāyanena appamādassa padaṭṭhānaṃ dasseti, tamo avijjāya ca diṭṭhiyā ca padaṭṭhānaṃ dasseti. Jotinā tamaparāyanena pamādassa ca diṭṭhiyā ca padaṭṭhānaṃ dasseti. Ayaṃ padaṭṭhāno.
于此,什么是立足处之要?凡是光明的补特伽罗,他是省察的立足处。凡是黑暗的补特伽罗,他显示随观黑暗等的立足处。以此、以光明为归依显示不放逸的立足处,黑暗显示无明与见的立足处。以光明、以黑暗为归依显示放逸与见的立足处。这是立足处。
Tattha katamo lakkhaṇo hāro? Tamena tamaparāyanena tamoti avijjāya niddiṭṭhāya sabbakilesadhammā niddiṭṭhā honti. Tamena jotiparāyanena jotivijjāya niddiṭṭhāya sabbe bodhipakkhiyadhammā niddiṭṭhā honti. Jotitamaparāyanena pamādo niddiṭṭho hoti. Tamena jotiparāyanena appamādo niddiṭṭho hoti. Ayaṃ lakkhaṇo hāro.
于此,什么是特相之要?以此、以黑暗为归依,以黑暗即无明被指示,一切烦恼法被指示。以此、以光明为归依,以光明即明被指示,一切菩提分法被指示。以光明、以黑暗为归依,放逸被指示。以此、以光明为归依,不放逸被指示。这是特相之要。
Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye sattā nīcakulino, na te imaṃ sutvā kusale dhamme samādāya vattissanti. Ye sattā uccakulino, te imaṃ dhammadesanaṃ sutvā bhiyyoso mattāya kusale dhamme samādāya vattissantīti. Ayaṃ catubyūho hāro. Bhūmiyaṃ upadeso.
于此,什么是四种布列之要?在此经中世尊的意趣是什么?凡是卑贱种姓的有情,他们听闻此后不会受持善法而行。凡是高贵种姓的有情,他们听闻此法教后会更加受持善法而行。这是四种布列之要。地的教导。
Tattha katamo āvaṭṭo hāro? Yā avijjāto pabhūti taṇhā, ayaṃ samudayo. Yo tamo tamaparāyano, idaṃ dukkhaṃ. Imāni dve saccāni dukkhañca samudayo ca joti yena suttena dhammena paññāpiyati, so dhammo paññindriyassa padaṭṭhānaṃ. Tena amohena tīṇi kusalamūlāni pāripūriṃ gacchanti saggassa padaṭṭhānaṃ.
于此,什么是转起之要?凡从无明生起的渴爱,这是集。凡是黑暗、以黑暗为归依,这是苦。这两种谛——苦与集——以光明,以此经、此法被施设,此法是慧根的立足处。以此无痴,三善根达到圆满,是天界的立足处。
Tattha katamā vibhatti? Tamo tamaparāyanoti na ekaṃsena. Kiṃ kāraṇaṃ? Atthi tamo ca bhavo aparāpariyavedanīyena ca kusalena jotinā puggalena sahopattibhāve. Atthi joti ca bhavo aparāpariyavedanīyena ca akusalena tamena puggalena sahopattibhāve parivattanā tamesu paṭipakkhoti jotinā tamaparāyano.
于此,什么是分别论?「黑暗导向黑暗」并非一向如此。什么原因?有黑暗与有,与不再再受的善业之光明的人俱生。有光明与有,与不再再受的不善业之黑暗的人俱生,因转变故,于诸黑暗中的对治,以光明导向黑暗。
Tattha katamo vevacano? Yo tamo, so evaṃ attabyāpādāya paṭipanno, so assaddhāya bālo akusalo abyatto anādīnavadassī. Yo joti, so attahitāya paṭipanno paṇḍito kusalo byatto ādīnavadassī. Ayaṃ vevacano.
于此,什么是差别?凡是黑暗者,他如此行于自我伤害,他无信、愚痴、不善巧、不熟练、不见过患。凡是光明者,他行于自利、贤智、善巧、熟练、见过患。这是差别。
Tattha katamā paññatti? So puggalo vipākapaññattiyā paññāpiyati, akusale pariyādinnatā paññāpiyati. Jotikusaladhammupapattipaññattiyā paññāpiyati kusaladhammavipākapaññattiyā cāti.
于此,什么是施设?那个人以果报施设而被施设,以不善法所摄取而被施设。以光明善法投生施设而被施设,以及以善法果报施设而被施设。
Otaraṇoti ye avijjāpaccayā saṅkhārā yañca jarāmaraṇaṃ yā ca avijjā, taṃ padaṭṭhānaṃ, niddesena vijjuppādo avijjānirodho yo yāva jarāmaraṇanirodho, ime dve dhammā saṅkhārakkhandhapariyāpannā. Dhammadhātu dhammāyatanañca padaṭṭhānaṃ niddesena dhātūsu.
「下降」:凡是以无明为缘的诸行,以及凡是老死,以及凡是无明,那是足处。以指示而言,明的生起、无明的灭,乃至老死的灭,这两种法摄属于行蕴。以足处而言,法界与法处,以指示而言,于诸界中。
Tattha katamo sodhano? Imassa suttassa desitassa ārambho. Adhiṭṭhānoti tamoti bhagavā bravīti, na ekaṃ puggalaṃ deseti. Yāvatā sattānaṃ gati, tattha ye duccaritadhammena upapannā, te bahulādhivacanena tamo niddisati. Yā joti sabbasattesu kusaladhammopapatti sabbaṃ taṃ jotīti abhilapati ayamekatā paccayo yonisomanasikārapaññatti catunnaṃ mahābhūtānaṃ puggalānaṃ.
于此,什么是净化?这部经所说的开始。「决意」:世尊说「黑暗」,并非说一个人。凡是有情的诸趣,于此,凡是以恶行法而投生者,他们以多数的表达而被指示为黑暗。凡是光明,于一切有情中善法投生,一切那个,他称为「光明」。这是一性,缘是如理作意施设,四大种的诸人。
Tattha katamo parikkhāro? Akusalassa pāpamittatā paccayo, ayoniso manasikāro hetu. Kusalassa kalyāṇamittatā paccayo, yoniso manasikāro hetu.
于此,什么是资具?不善的恶友性是缘,非如理作意是因。善的善友性是缘,如理作意是因。
Tattha katamā samāropanāti? Idhekacco nīce kule paccājāto hotīti nīce kule paccājāto rūpesu saddesu gandhesu rasesu phassesu, so upapanno sabbamhi mānussake upabhogaparibhoge. Joti paṇītesu kusalesu upapanno sabbamhi mānussake upabhogaparibhoge upapannoti.
于此,什么是增上?于此有一类人生于卑贱家族,生于卑贱家族,于诸色、声、香、味、触,他投生于一切人的受用享受中。光明投生于殊胜的诸善中,投生于一切人的受用享受中。
§105
Tattha katamaṃ saṃkilesabhāgiyaṃ nibbedhabhāgiyaṃ ca suttaṃ? Na taṃ daḷhaṃ bandhanamāhu dhīrāti gāthā. Kena kāraṇena taṃ bandhanaṃ daḷhaṃ? Catūhi kāraṇehi issariyena sakkā mocetuṃ dhanena vā aññena vā yācanāya vā parāyanena vā. Yesu ca ayaṃ rāgo maṇikuṇḍalesu puttesu dāresu ca yā apekkhā, idamassa cetasikabandhanaṃ. Taṃ na sakkā issariyena vā dhanena vā aññena vā yācanāya vā parāyanena vā mocetuṃ. Na ca tattha koci atthi pāṭibhogo. Iminā bandhanato mocayitthāti devo vā manusso vā tadidaṃ bandhanaṃ rāgānusayena ca chasu bāhiresu ca āyatanesu bandhati. Rūpesu rūpataṇhā bandhati, yāva dhammesu dhammataṇhā. Yo idha loke bandho paralokasmiṃ bandho nīyati. So bandho jāyati, bandho mīyati. Bandho asmā lokā paraṃ lokaṃ gacchati. Na sakkā mocetuṃ aññatra ariyamaggena imañca bandhanaṃ. Maraṇabhāvañca upapattibhāvañca bhayato viditvā chandarāgaṃ pajahati. So imaṃ chandarāgaṃ pajahitvā atikkamati. Ayañca loko ito paraṃ dutiyo.
于此,什么是杂染分与通达分的经?「诸智者不说那是坚固的束缚」是偈颂。以什么原因那束缚是坚固的?以四种原因:以权势能解脱,或以财富,或以其他,或以请求,或以依靠。而于此,这个贪于宝珠耳环、儿子、妻子的期望,这是他的心所束缚。那不能以权势或以财富或以其他或以请求或以依靠而解脱。而于此没有任何对价。「从这束缚解脱」,无论天或人,这束缚以贪随眠与于六外处而束缚。于诸色,色渴爱束缚,乃至于诸法,法渴爱。凡于此世的束缚被带往他世。那束缚生,束缚死。束缚从此世去他世。不能解脱,除了以圣道。知此束缚与死亡状态与投生状态为怖畏后,他舍断欲贪。他舍断此欲贪后超越。而此世与从此的第二他世。
Tattha yaṃ bandhanāsaṅkhārānaṃ pahānaṃ idaṃ vuccati ubhayesu ṭhānesu vīriyaṃ, gandhaparivāto sumuni nopalimpati. Tatheva pariggahesu puttesu dāresu ca avūḷho salloti tasseva taṇhāya pahānaṃ dasseti. Ayaṃ taṇhāmūlassa pahānā vare appamattoti kāmo pamādavattati pahānāya nekkhammābhirato appamādavihārī bhavati. Tassa āsayaṃ pahānāya neva imaṃ lokaṃ āsīsati na paralokaṃ. Na idhalokaṃ nissitaṃ, piyarūpaṃ sātarūpaṃ ākaṅkhati. Nāpi paralokaṃ nissitaṃ piyarūpaṃ sātarūpaṃ ākaṅkhati, tena vuccate ‘‘nāsīsate lokamimaṃ paraṃ lokañcā’’ti. Yaṃ tassa pahānaṃ taṃ chedanaṃ aṭṭhakavaggiyesu muni niddiṭṭho. So idha virodho aṭṭhakavaggiyesu nāsīsanaṃ idha anāthā. Tathāyaṃ taṇhāya tassa pariggahassa vatthukāmassa ekagāthāya ete sabbe kāmā dassitā. Tena bhagavā deseti ‘‘etampi chetvāna paribbajanti anapekkhino sabbakāme pahāyā’’ti. Imissā gāthāya dvidhā niddeso saṃsandananiddeso ca samayaniddeso ca, yathā ayaṃ gāthā saṃkilesabhāgiyañca nibbedhabhāgiyañca, evaṃ tāya gāthāya saṃkilesabhāgiyañca nibbedhabhāgiyañca visajjanā. Evaṃ gāthā sabbagāthāsu byākaraṇesu vā niddiṭṭhaṃ suttaṃ.
于此,舍断诸结缚与行,这称为在两处的精进,牟尼不被香气所染。同样地,于诸所取、诸子、诸妻不被箭所中,这显示了舍断彼渴爱。这是从舍断渴爱之根而言,胜者不放逸,欲是放逸的行处,为了舍断而乐于出离,住于不放逸。为了舍断其意向,既不希求此世间,也不希求他世间。不依止此世间,不希求可爱之色、可意之色。也不依止他世间,不希求可爱之色、可意之色,因此说「不希求此世间与他世间」。其舍断即是断除,在八颂中所说的牟尼。此处的对立在八颂中是不希求,此处是无依。如此,在一偈中显示了彼渴爱、彼所取、诸欲之物的一切欲。因此世尊教导「断除此后,无所期待地游行,舍断一切欲」。此偈有二种解释:连结解释与时机解释,如此偈既有染污分,也有通达分,如此以彼偈分别论染污分与通达分。如此,在一切偈颂中或在诸解释中所说的经。
§106
Tattha katamā desanā? Imaṃ suttaṃ kenādhippāyena desitaṃ. Ye rāgacaritā sattā, te kāme pajahissantīti ayaṃ tattha bhagavato adhippāyo.
于此,什么是教导?此经以何意趣而教导?对于那些贪行的有情,他们将舍断诸欲,这是世尊于此的意趣。
Tattha katamo vicayo? Yassa dasavatthukā kilesā uttiṇṇā vantā viditā. Katame dasavidhāti , kilesakāmā ca orambhāgiyauddhambhāgiyā ca saṃyojanā dasavatthukāni āyatanāni, ayaṃ vicayo.
于此,什么是分别论?对于谁,十种事物的诸烦恼已超越、已吐出、已了知。什么是十种?即欲烦恼、下分结、上分结、十种事物的诸处,这是分别论。
Tattha katamā yutti? Ye sārattā te gāḷhabandhanena bandhanti atthi esā yutti.
于此,什么是理趣?那些染著者以坚固之缚而系缚,有此理趣。
Tattha katamo padaṭṭhāno? Sāratto maṇikuṇḍalesu mamaṃkārassa padaṭṭhānaṃ. Apekkhāti atītavatthussa sarāgassa padaṭṭhānaṃ. Etampi chetvāti bhāvanāya padaṭṭhānaṃ.
于此,什么是词义?染著于宝珠耳环是我所作的词义。期待是对过去事物有贪的词义。「断除此」是修习的词义。
Tattha katamo lakkhaṇo? Sārattacitto maṇikuṇḍalesu yo ahaṃkāre visatto mamaṃkāre visatto, yo puttadāre sāratto. Khettavatthusmiṃ sāratto. Ayaṃ lakkhaṇo hāro.
于此,什么是特相?染著心于宝珠耳环,执著于我作,执著于我所作,染著于子与妻。染著于田地住处。这是特相的项链。
Tattha katamo catubyūho hāro? Idha sutte bhagavato ko adhippāyo. Ye nibbānena chandikā bhavissanti, te puttadāre taṇhaṃ pajahissanti. Ayaṃ tattha bhagavato adhippāyo. Imāni cattāri saccāni.
于此,什么是四种布列的项链?于此经中世尊的意趣是什么?那些将对涅槃有意欲者,他们将舍断对子与妻的渴爱。这是世尊于此的意趣。这四圣谛。
Tattha katamo āvaṭṭo? Yā puttadāre taṇhā, ayaṃ samudayo. Ye upādinnakkhandhā, te ye ca bāhiresu rūpesu rūpapariggaho, idaṃ dukkhaṃ, yaṃ tattha chedanīyaṃ, ayaṃ nirodho. Yena bhijjati, ayaṃ maggo. Vibhattīti natthi vibhattiyā bhūmi, parivattanoti paṭipakkho niddiṭṭho.
于此,什么是轮转?对子与妻的渴爱,这是集。诸被取蕴,以及对外诸色的色所取,这是苦,于此应被断除的,这是灭。以此而破除的,这是道。分别论:没有分别论的地,转变:对治已被说示。
Tattha katamo vevacano? Niddiṭṭho vevacano. Tattha katamo otaraṇo? Atthi taṇhā eko satto otiṇṇo tappaccayā viññāṇaṃ yāva jarāmaraṇaṃ. Yā tattha vedanā, ayaṃ avijjā vijjuppādā avijjānirodho yāva jarāmaraṇanirodho.
于此,什么是详说?已说的详说。于此,什么是下降?有渴爱,一个有情下降,以彼为缘而有识乃至老死。于彼处的受,此是无明,由明的生起而有无明灭,乃至老死灭。
Tattha katamo sodhano? Suddho gāthāya ārambho. Tattha katamo adhiṭṭhāno? Na taṃ daḷhaṃ bandhanamāhu dhīrāti ekattatāya paññattā, na vemattatāya. Cattāro rāgā kāmarāgo rūparāgo bhavarāgo diṭṭhirāgo cāti ekattatāya paññattā.
于此,什么是净化?偈颂的开始是清净的。于此,什么是确立?「智者不说那是坚固的束缚」,以一性而施设,非以异性。四种贪——欲贪、色贪、有贪、见贪,以一性而施设。
Tattha katamo parikkhāro? Yesaṃ rāgo maṇikuṇḍalesu tassa subhasaññā hetu, anubyañjanaso ca nimittaggāhitā paccayo. Yāya te chinnāni tassa asubhasaññā hetu, nimittaggahaṇaanubyañjanaggahaṇavinodanaṃ paccayo.
于此,什么是资具?对于那些对宝珠耳环有贪者,彼以净相为因,以随形好执取相为缘。由于彼等被断除,彼以须跋相为因,以去除执取相与执取随形好为缘。
Tattha katamo samāropano? Sāratto maṇikuṇḍalesu sammūḷhavidho duṭṭhātipi etampi chetvāna paribbajantīti taṃ pariññātatthaṃ parivajjitatthaṃ pajahitā, ayaṃ samāropano.
于此,什么是安立?对宝珠耳环有贪染者,迷惑愚痴,「也是嗔恨者」,断除彼而游行,为了遍知之义、为了避离之义而舍断,此是安立。
§107
Yaṃ cetasikaṃ yaṃ pakappitaṃ vitthārena paccayo, yaṃ vā cetasikaṃ kāyikaṃ cetasikaṃ kammaṃ. Kiṃkāraṇā? Cetasikā hi cetanā manokammāti vuccate, sā cetanākammaṃ, yaṃ cetasikaṃ imaṃ kāyikañca vācasikañca imāni tīṇi kammāni niddiṭṭhāni. Kāyakammaṃ vacīkammañca tāni kusalāni piyaṃ kāyena ca vācāya ca ārabhati parāmasati, ayaṃ vuccati sīlabbataparāmāso. Saṅkappanā te tividhā saṅkhārā puññamayā apuññamayā āneñjamayā, tappaccayā viññāṇaṃ te ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Yā subhasaññā sukhasaññā attasaññā ca. Idaṃ cetasikaṃ. Yaṃ rūpūpagaṃ viññāṇaṃ tiṭṭhati rūpārammaṇaṃ rūpapatiṭṭhitaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullataṃ gacchati, ayaṃ saṅkappanā, iti yaṃ viññāṇaṭṭhitīsu ṭhitaṃ paṭhamābhinibbattiārammaṇavasena upādānaṃ, idaṃ vuccati cetasikanti.
凡是心所的、凡是思惟的,详细地说是缘,或者心所的、身的、心所的业。什么原因?因为心所的思被称为意业,彼是思业,凡是心所的,此身业与语业,这三种业已被说示。身业、语业,彼等善的,以身与语发起可爱的、执取,此被称为戒禁取。思惟彼等是三种行——福行、非福行、不动行,以彼为缘而有识,彼等成为识住立的所缘。凡是净想、乐想、我想。此是心所的。凡是趣向色的识住立,以色为所缘,以色为依止,以喜为润泽而增长、增大、增广,此是思惟,如是凡在识住中住立的,以初生起所缘的方式而有取,此被称为心所的。
Tattha ṭhitassa arūpassa yā nikanti ajjhosānaṃ, idampi sakampitaṃ manāpikesu rūpesu piyarūpasātarūpesu ābhogo, idaṃ cetasikaṃ. Yaṃ ceteti sattesu manāpikesu abhijjhākāyagantho paṭighānusayesu byāpādakāyagantho sabbe cattāro ganthā, ayaṃ pañcasu kāmaguṇesu paṭhamābhinipāto cittassa yā cetanā yassa tattha assādānupassissa anekā pāpakā akusalā dhammā cittaṃ arūpavatiyo honti. Puggalo rāgānubandhibhūto tehi kilesakāmehi yathā kāmakaraṇīyo, ayaṃ vuccate kāmesu pakappanā. Evaṃ sabbe cattāro oghā. Yaṃ tehi kāmehi saṃyutto viharati bhāvito ajjhosanno, ayaṃ cetanā. Yassa tathāyaṃ avītarāgassa adhigatapemassa tassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā dukkhānuparivattitaṃ viññāṇaṃ hoti saritassa vayadhammasamuppādo cittaṃ pariyādiyati, idaṃ vuccati pakappitanti.
于此,对于住立的无色,凡是欢喜、耽著,此也是动摇,在可意色中、可爱色、可乐色中的倾向,此是心所的。凡是思,在有情中可意的贪身系、在随眠中嗔恚身系,一切四种系,此是在五欲功德中初次倾入,心的凡是思,对于彼处随观味者,诸多恶不善法成为心的无色有。人被贪随缚,由彼等烦恼欲而随欲所作,此被称为在诸欲中的思惟。如是一切四种暴流。凡被彼等诸欲系缚而住,修习、耽著,此是思。对于如是未离贪者、已得爱者,由于变易、异变而生起愁、悲、苦、忧、恼,识随转于苦,对于忆念者,由坏法的生起,心被遍取,此被称为思惟的。
Ekamekassa ceteti ca pakappeti ca viññāṇassa ṭhiti yā hoti, sā ca ṭhiti dvidhā ārammaṇaṭṭhiti ca āhāraṭṭhiti ca. Tattha yā ārammaṇaṭṭhiti, ayaṃ nāmarūpassa paccayo . Yā āhāraṭṭhiti yā punabbhavābhinibbattikā ṭhiti yā ca ponobhavikā ṭhiti, ayaṃ vuccati ārammaṇaṃ. Taṃ hoti viññāṇassa ṭhitiyā tassa viññāṇapaccayā nāmarūpaṃ yāva jarāmaraṇañca ceteti, atha ca puna patthayate yato na ponobhavikā anāgatavatthumhi, ayaṃ paṭipakkho niddiṭṭho. Na ceteti na patthayati atha ca dūsetīti duvidho niddeso. Assa pubbe hoti taṃ cetasikaṃ taṃ pakappitaṃ asamūhataṃ tappaccayā, ayaṃ viññāṇassa ṭhiti hoti.
每一个思与思惟,凡是识的住立,彼住立有二种——所缘住立与食住立。于此,凡是所缘住立,此是名色的缘。凡是食住立,凡是再有生起的住立,凡是再生的住立,此被称为所缘。彼成为识住立的,以彼识为缘而有名色乃至老死,而思,然而又希求,由于非再生的,在未来事中,此对治已被说示。不思、不希求,然而破坏,此是二种说示。彼先前有,彼心所的、彼思惟的未被根除,以彼为缘,此是识的住立。
§108
Atha vā tassa anusayā āvibhavanti tappaccayā tassa punabbhavo nibbattati. Atha vā naṃ saṃkiyate appetu āgāre vā, sukhumā vā santi vā na saṃkiyate kāme taṃ evaṃ niccesupi āgāresu jāto hoti. Taṃ nayati yaṃ no kappetuṃ evaṃ saṅkhārā cetitā pakappitā ca ārammaṇabhūtā honti, yā ca cetanā yā ca pakappanā yañca vatthu nibbattaṃ, ubhopi ete ārammaṇaṃ viññāṇassa tathā cetanāya ca saṅkappanāya ca patthanāya ca bhūtā sattā ceteti ca saṅkappeti ca. Yaṃ gavesanā na ca ceteti na ca saṅkappeti. Katame ca sattā bhūtā? Ye ca tanujātaaṇḍajāpi aṇḍakā anubhinnā saṃsedajā na ca sambhinnā ime bhūtā. Katame sambhavesino gabbhagatā aṇḍagatā saṃsaranto ime na ceteti na pattheti na ca saṅkappeti. Anusaye na ca punabbhavo nibbattīti? Ye bhūtā sattā ye sambhavesino, te thāvarā. Ye vā sato cetenti patthenti ca ye thāvarā. Te na ca cetenti, na ca patthenti, na ca saṅkappenti, anusayena ca saṃsaranti.
或者彼的随眠显现,以彼为缘,彼的再有生起。或者被怀疑「应该来到家中」,或者微细的,或者有,或者不被怀疑诸欲,彼如是即使在常的诸家中也已生。彼引导,凡不思惟,如是诸行被思、被思惟而成为所缘,凡是思、凡是思惟、凡是事已生起,此二者都是识的所缘,如是对于思、对于思惟、对于希求,有情思与思惟。凡是寻求,不思、不思惟。什么是有情?凡是胎生的卵生也是卵未破、湿生的未破,这些是有情。什么是寻求生?入胎的、入卵的、轮回者,这些不思、不希求、不思惟。在随眠中,不再有生起?凡是有情,凡是寻求生者,彼等是不动的。或者有念者思、希求,凡是不动的。彼等不思、不希求、不思惟,以随眠而轮回。
Aparo pariyāyo. Ye ariyapuggalā sekkhā, tattha te na ca cetenti, na ca saṅkappenti, anusayena puna uppajjanti.
另一种解释方式。那些有学的圣者,在那里他们既不思,也不作意,由随眠而再生起。
Aparo pariyāyo. Sukhumā pāṇā bhūmigatā udakagatā cakkhuno āpāthaṃ nāgacchanti, te na ca cetenti, na ca saṅkappenti, anusayena ca saṃsaranti.
另一种解释方式。微细的众生,地行的、水行的,不来到眼的范围,他们既不思,也不作意,由随眠而轮回。
Aparo pariyāyo. Bāhikā sabbe bhikkhū abhimānikā, te na ca cetenti, na ca patthayanti, anusayena ca saṃsaranti, na ca cetenti, na ca saṅkappenti, na ca anusenti. Ārammaṇampetaṃ na hoti viññāṇassa ṭhitiyā.
另一种解释方式。所有外道比库都是我慢者,他们既不思,也不希求,由随眠而轮回,既不思,也不作意,也不随眠。这不是识住立的所缘。
Na ca cetetīti pariyuṭṭhānasamugghātaṃ dasseti. Na ca anusetīti anusayasamugghātaṃ dasseti . Na ca cetetīti oḷārikānaṃ kilesānaṃ pahānaṃ dasseti. Na ca anusetīti sukhumānaṃ kilesānaṃ pahānaṃ dasseti. Na ca cetetīti yena bhūmi ca na ca patthayantīti sakadāgāmī anāgāmī, na ca anusetīti arahaṃ, na ca cetetīti sīlakkhandhassa paṭipakkhena pahānaṃ dasseti, na ca patthayatīti samādhikkhandhassa paṭipakkhena pahānaṃ dasseti, na ca anusayatīti paññākkhandhassa paṭipakkhena pahānaṃ dasseti, na ca cetetīti apuññamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca patthayatīti puññamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca anusetīti āneñjamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca cetetīti anaññātaññassāmītindriyaṃ, na ca patthayatīti aññindriyaṃ, na ca anusayatīti aññātāvino indriyaṃ. Na ca cetetīti mudukā indriyabhāvanā, na ca patthayatīti majjhaindriyabhāvanā, na ca anusetīti adhimattā indriyabhāvanā. Ayaṃ suttattho.
「不思」显示缠的根除。「不随眠」显示随眠的根除。「不思」显示粗烦恼的舍断。「不随眠」显示细烦恼的舍断。「不思」即由地而「不希求」者是一来者、不来者,「不随眠」者是阿拉汉。「不思」显示以戒蕴的对治而舍断,「不希求」显示以定蕴的对治而舍断,「不随眠」显示以慧蕴的对治而舍断。「不思」显示非福行的舍断,「不希求」显示福行的舍断,「不随眠」显示不动行的舍断。「不思」是未知当知根,「不希求」是已知根,「不随眠」是具已知者根。「不思」是软根修习,「不希求」是中根修习,「不随眠」是增上根修习。这是经义。
§109
Tattha katamā desanā? Idha sutte cattāri saccāni desitāni. Yañca cetayitaṃ yañca pakappitaṃ atthi etaṃ ārammaṇaṃ cittaṃ patiṭṭhati vicinati yujjati. Na ca cetetīti na ca patthayatīti atthi evaṃ ārammaṇaṃ anusaye viññāṇamiti viciniyati yujjati na ca ceteti na ca patthayati. Anusayappahānā viññāṇaṭṭhitiṃ na gavesanti, viciyantaṃ yujjati. Ayaṃ yuttivicayo.
在那里,什么是教示?在此经中教示了四谛。所思的和所作意的,有此所缘,心住立、寻求、相应。「不思」即「不希求」,有如此所缘,在随眠中识寻求、相应,既不思也不希求。由随眠的舍断,不寻求识的住立,寻求而相应。这是理法的寻求。
Tattha katamo padaṭṭhāno? Cetanā pariyuṭṭhānaṃ cetanāpariyuṭṭhānassa padaṭṭhānaṃ. Saṅkappanaṃ upādānassa padaṭṭhānaṃ. Anusayo pariyuṭṭhānassa padaṭṭhānaṃ. Tesaṃ chandarāgavināsāya bhāvanā bhavarāgassa pahānaṃ.
在那里,什么是足处?思是缠的足处。作意是取的足处。随眠是缠的足处。为了破坏它们的欲贪而修习,是有贪的舍断。
Tattha katamo lakkhaṇo? Yaṃ cetasikanti vedayitaṃ pakappitaṃ uggahitaṃ viññātaṃ tabbiññāṇaṃ ārammaṇampi paccayopi.
在那里,什么是特相?所思的心所,即所受、所作意、所取、所识,彼识既是所缘也是缘。
Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye punabbhavaṃ na icchanti, te na cetayissanti na ca patthayissantīti, ayaṃ adhippāyo.
在那里,什么是四种布列?在此经中世尊的意趣是什么?那些不希求再有者,他们将不思、不希求,这是意趣。
Āvaṭṭoti yā ca cetanā patthanā ca anusayo ca viññāṇaṭṭhitipahānā ca, imāni dve saccāni. Vibhattīti natthi vibhattiyā bhūmi. Parivattanā pana paṭipakkhaṃ suttaṃ.
「轮转」:即思、愿求、随眠以及识住的舍断,这是两种谛。「分别论」:没有分别论的基础。然而,转变是对治的经。
Tattha katamo vevacano? Cetanā rūpasañcetanā yāvadhammasañcetanā. Yo anusayo, te satta anusayā.
其中,什么是详说?思是色思乃至法思。凡是随眠,即那七随眠。
Paññattīti cetanāpariyuṭṭhānaṃ paññattiyā paññattā. Saṅkappanaṃ upādānapaññattiyā paññattaṃ. Anusayo hetupaññattiyā paññatto. Viññāṇaṭṭhiti upapattihetupaññattiyā paññattā. Cetanā saṅkappanā anusayo samucchedo chandarāgavinayapaññattiyā paññatto. Paṭhame keci dvīhi parivattakehi paṭiccasamuppādo idappaccayatāya majjhapaññatti.
「施设」:思的周遍是以施设而施设的。思惟是以取施设而施设的。随眠是以因施设而施设的。识住是以再生因施设而施设的。思、思惟、随眠、断绝是以欲贪调伏施设而施设的。在第一种,某些以两种转变者,缘起是以此缘性为中间施设。
Otaraṇoti dvīhi parivattakehi dukkhañca samudayo ca majjhimakehi maggo ca nirodho ca. Sodhanoti sutte suttassa ārambho.
「下降」:以两种转变者,苦与集是中间的,道与灭。「清净」:在经中,经的开始。
Adhiṭṭhānoti yañcetayitaṃ sabbaṃ adhiṭṭhānena ekattāya paññattaṃ. Saṅkappitanti upādānekattāya paññattaṃ. Viññāṇaṃ ekattāya paññattaṃ.
「确立」:凡所思的一切,以确立而施设为一性。「所思惟的」:以取而施设为一性。识施设为一性。
Parikkhāroti subhañca ārammaṇaṃ ayoniso manasikāro cetanā hetupaccayatāya paccayo. Viññāṇassa patiṭṭhāno dhammo ārammaṇapaccayatāya paccayo. Tassa manasikāro hetupaccayatāya paccayo.
「资具」:净相作为所缘,非如理作意是思,以因缘性为缘。识的所依法以所缘缘性为缘。其作意以因缘性为缘。
Tattha katamo samāropano? Idaṃ suttaṃ saññitaṃ tattha ceteti visajjanā iti niddisitabbā. Tassa diṭṭhiyā viññāṇapaccayā nāmarūpaṃ yāva jarāmaraṇaṃ, ayaṃ samāropano. Ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā yāva jarāmaraṇanirodho.
其中,什么是增益?此经所说的,在那里他思,应说为分离。对于那见,以识为缘而有名色乃至老死,这是增益。这不是识住的所缘,以识灭而名色灭,以名色灭而乃至老死灭。
§110
Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ? Ayaṃ loko santāpajāto yāva ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu. Saṃkilesabhāgiyaṃ upadhiṃ hi paṭicca dukkhamidaṃ sambhoti, yā tā pana taṇhā pahīyanti, bhavaṃ nābhinandatīti nibbedhassa nibbutassa bhikkhuno anupādāya punabbhavo na hoti. Upaccagā sabbabhavāni tādīti asekkhabhāgiyaṃ.
其中,什么是染污分、通达分以及无学分的经?「此世间被热恼所生」乃至「凡任何沙门或婆罗门说以有而解脱有」。染污分:「缘于依而此苦生起」,然而凡那些渴爱被舍断,「不欢喜有」,对于通达者、寂灭者的比库,无取而无再有。「超越了一切有,如是者」,无学分。
Tattha santāpajātoti rāgajo santāpo dosajo mohajoti. Tesaṃ sattānaṃ ṭhānaṃ dasseti . Loko santāpajātoti phasso tividho sukhavedanīyo dukkhavedanīyo adukkhamasukhavedanīyo. Tattha sukhavedanīyo phasso rāgasantāpo, dukkhavedanīyo dosasantāpo, adukkhamasukhavedanīyo mohasantāpo. Yathā ca bhagavā āha paṭhamakassa valāhakassa gomagge yehi gahapatiputta rāgajehi dosajehi mohajehi santāpehi dukkhaṃ supati, te mama santāpā na santi.
在那里,「santāpajāta(热恼所生)」:贪生的热恼、嗔生的热恼、痴生的热恼。显示那些众生的处所。「世间是热恼所生」:触有三种——乐受触、苦受触、不苦不乐受触。在那里,乐受触是贪热恼,苦受触是嗔热恼,不苦不乐受触是痴热恼。如世尊对第一瓦喇哈咖的牛粪堆说:「家主之子啊,那些贪生的、嗔生的、痴生的热恼,以它们而苦睡,那些热恼我没有。」
Rogaṃ vadati attatoti tehi santāpehi santāpito tividhaṃ vipallāsaṃ paṭilabhati saññāvipallāsaṃ cittavipallāsaṃ diṭṭhivipallāsaṃ. Tattha asubhe subhanti saññāvipallāso. Dukkhe sukhanti cittavipallāso. Anicce niccanti anattani attāti diṭṭhivipallāso.
「称病为我」:被那些热恼所热恼,他获得三种颠倒——想颠倒、心颠倒、见颠倒。在那里,「于须跋为净」是想颠倒。「于苦为乐」是心颠倒。「于无常为常」、「于无我为我」是见颠倒。
Yathā cittassa vipallāso saññādiṭṭhite tividhā vitakkā – cittavitakko vipallāso saññāvitakko vipallāso diṭṭhivitakko vipallāsopi. Tattha avijjā vipallāso gocarā gatipateyyabhūmi, yathā hi taṃ sañjānāti yathā vijānāti yathā sañjānāti ca vijānāti ca. Yathā khanti ceteti ime cattāro vipallāsā sattā yehi catubbidhaṃ attabhāvavatthuṃ rogabhūtaṃ gaṇḍabhūtaṃ ‘‘attā’’ti vadanti. Rogaṃ vadati attatoti ayaṃ āvaṭṭo. Yena yena hi maññati tato taṃ hoti aññathāti subhanti maññati na tathā hoti. Evaṃ sukhanti niccaṃ attāti so aññathā bhavameva santaṃ anāgataṃ bhavaṃ patthayati, tena vuccati ‘‘bhavarāgo’’ti. Bhavamevābhinandati, yaṃ abhinandati, taṃ dukkhanti pañcakkhandhe niddisiyati. Yañca tappaccayā sokaparidevadukkhaṃ tassa hi bhāvessati. Ettāvatā saṃkileso hoti. Pahānatthaṃ kho pana brahmacariyaṃ vussati. Tiṇṇaṃ santāpānaṃ chandarāgavinayo hoti.
如心的颠倒,在想与见中有三种寻——心寻颠倒、想寻颠倒、见寻颠倒。在那里,无明是颠倒的行境、趣处、应到达之地,如他如此想,如他如此了知,如他如此想与如此了知。如他如此思,这四种颠倒,众生以它们称四种自我身基础为病、为肿瘤为「我」。「称病为我」:这是轮转。因为他以任何方式想,从那里它变成其他,他想「净」,不是那样。如此「乐」、「常」、「我」,他期望确实变成其他的未来有,因此说「有爱」。他欢喜有,他欢喜什么,「那是苦」在五蕴中被指出。以及以那为缘的愁悲苦,那将有他的。到此为止是杂染。为了断除而修梵行。三种热恼的欲贪调伏。
Upadhiṃ hi paṭicca dukkhamidaṃ bhavatīti ye bhavamevābhinandanti yassa bhāvessati, taṃ dukkhaṃ tassa dukkhassa pahānamāha. Sabbaso upādānañca yaṃ natthi dukkhassa sambhavoti cattāro vipallāsā yathā niddiṭṭhaupādānamāha. Tassa paṭhamo vipallāso kāmupādānaṃ, dutiyaṃ diṭṭhupādānaṃ, tatiyaṃ sīlabbatupādānaṃ, catutthaṃ attavādupādānaṃ, tesaṃ yo khayo natthi dukkhassa sambhavo upadhi nidānaṃ dukkhanirodhamāha. Evametaṃ yathābhūtaṃ sammappaññāya passato vibhavataṇhā na hoti. Vibhavaṃ nābhinandatīti dassanabhūmiṃ manteti sabbaso taṇhakkhayaṃ nibbānanti dve vimuttiyo katheti rāgavirāgañca avijjāvirāgañca. Tassa bhikkhunoti anupādisesanibbānadhātuṃ manteti. Ayaṃ suttassa atthaniddeso.
「缘依而有此苦」:那些确实欢喜有的,将有他的,那苦,说那苦的断除。「一切取若无,则无苦的生起」:如所指出的四种颠倒,说取。其中第一种颠倒是欲取,第二是见取,第三是戒禁取,第四是我论取,它们的尽灭,无苦的生起,说依是苦灭的因。如此以正慧如实见者,无有爱不存在。「不欢喜断灭」:意指见地。「一切渴爱的尽灭是涅槃」:说两种解脱——贪离贪与无明离贪。「那位比库」:意指无余涅槃界。这是经的义理阐释。
§111
Tattha katamo vicayo? Yassa yattha pariḷāheti tassa pariḍayhantassa so yathābhūtaṃ natthi nibbindati ca, ayaṃ vicayo ca yutti ca. Padaṭṭhāno rāgajo pariḷāho sukhindriyassa domanassindriyassa ca padaṭṭhānaṃ. Dosajo pariḷāho sukhindriyassa domanassindriyassa ca padaṭṭhānaṃ. Mohajo pariḷāho upekkhindriyassa domanassindriyassa ca padaṭṭhānaṃ.
在那里,什么是考察?对谁在何处热恼,对那被热恼者,如实不存在而厌离,这是考察与理趣。贪生的热恼是乐根与忧根的足处。嗔生的热恼是乐根与忧根的足处。痴生的热恼是舍根与忧根的足处。
Tattha katamo lakkhaṇo hāro? Phassapareto vedanāpareto saññāparetopi saṅkhāraparetopi yena yena maññati yadi subhanimittena yadi sukhanimittena yadi niccanimittena yadi attanimittena asubhe subhanti maññati, evaṃ sabbaṃ rāgaje pariḷāhe vutte cattāro pariḷāhā vuttā bhavanti. Rāgajo dosajo mohajo diṭṭhijo ca rāgaṃ vadāmīti attato vadati. Sabbāni pannarasa padāni aniccaṃ dukkhanti.
在那里,什么是特相的夺取?被触所困、被受所困、被想所困、被行所困,他以任何方式想,若以净相、若以乐相、若以常相、若以我相,于须跋想为净,如此在所说的贪生热恼中,说了四种热恼。贪生的、嗔生的、痴生的、见生的,「我说贪」从我而说。一切十五句是「无常、苦」。
Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye pariḷāhena na acchanti te bhavaṃ nābhinandanti. Ye bhavaṃ nābhinandanti, te parinibbāyissanti. Ayaṃ adhippāyo.
在那里,什么是四种布阵?在此经中世尊的意趣是什么?那些不被热恼所烧者,他们不欢喜有。那些不欢喜有者,他们将般涅槃。这是意趣。
Tattha katamo āvaṭṭo? Saṃkilesabhāgiyena dukkhañca samudayañca niddisati. Nibbedhabhāgiyena maggañca nirodhañca.
在那里,什么是轮转?以杂染分指出苦与集。以通达分指出道与灭。
Tattha katamā vibhatti? Santāpajāto rogajāto rogaṃ vadati attato taṃ na ekaṃsena hoti amanasikārā santāpajāto kho na ca rogaṃ attato vadati.
于此,什么是分别论?由热恼生、由病生,他说病从自我而来,那并非一向如此,由于不如理作意,由热恼生,但他并不说病从自我而来。
Tattha katamo parivattano? Pakkhapaṭipakkhanidassanatthaṃ bhūmi parivattanāya.
于此,什么是转变?为了显示正反两面之义,以地为转变。
Tattha katamo vevacano hāro? Rogañca attato vadati sallaṃ attato vadati. Pannarasa padāni sabbāni vattabbāni.
于此,什么是同义语之摄?他说病从自我而来,说箭从自我而来。十五句全部应当说。
Tattha katamā paññatti? Santāpajātoti domanassapadaṭṭhānaṃ. Sabbe vacanapaññattiyā paññapeti. Rogaṃ vadati attato vipallāso saṃkilesapaññattiyā paññapeti. Yaṃ nābhinandati, taṃ dukkhanti vipallāsanikkhepapaññattiyā paññattā. Te akatasattā lokā majjhena vemattatāya paññattā.
于此,什么是施设?「由热恼生」者,是忧的近因。以一切言说施设而施设。「他说病从自我而来」是颠倒,以杂染施设而施设。「凡他不欢喜者,那是苦」,以颠倒舍弃施设而施设。那些无作有情世间,以中间的差别性而施设。
Tattha katamo otaraṇo? Santāpajātoti tīṇi akusalamūlāni, te saṅkhārā saṅkhārakkhandhapariyāpannā, dhātūsu dhammadhātu, āyatanesu dhammāyatanaṃ. Indriyesu itthindriyaṃ purisindriyañca padaṭṭhānaṃ.
于此,什么是下降?「由热恼生」者,是三不善根,那些是行,摄于行蕴,在诸界中是法界,在诸处中是法处。在诸根中,女根与男根是近因。
Tattha katamo sodhano? Suddho suttassa ārambho.
于此,什么是净化?经的开始是清净的。
Tattha katamo adhiṭṭhāno hāro? Pariḷāhoti ye sattā lokā ekattapaññattiyā paññattā, te akatasattā lokā majjhena vemattatāya paññattā.
于此,什么是确立之摄?「热恼」者,那些有情世间以一性施设而施设,那些无作有情世间以中间的差别性而施设。
Tattha katamo parikkhāro? Santāpajātoti ayoniso manasikāro hetu, vipallāsañca paccayo. Tattha dvīhi dhammehi attā abhiniviṭṭhā cittañca cetasikañca dhamme ubhayāni tassa viparītena parāmasato. Aparo pariyāyo, cetasikehi dhammehi attasaññā anattasaññā samugghāteti. Aparo pariyāyo. Aniccasaññā cetasikesu dhammesu, na tu attasaññā. Idaṃ vuccati cittanti vā manoti vā viññāṇanti vā idaṃ dīgharattaṃ abbhuggataṃ etaṃ mama, esohamasmi, eso me attāti. Tattha cetasikā dhammānupassanā esāpi dhammasaññā. Tassa ko hetu, ko paccayo? Ahaṃkāro hetu, mamaṃkāro paccayo.
于此,什么是资具?「由热恼生」者,不如理作意是因,颠倒是缘。于此,以二法,自我被执取,心与心所法,以颠倒执取两者。另一种解释,以心所法,我想灭除非我想。另一种解释,无常想在心所法中,而非我想。这被称为「心」或「意」或「识」,这长夜升起「这是我的,我是这个,这是我的自我」。于此,心所法随观,这也是法想。那有什么因,什么缘?我慢是因,我所慢是缘。
Tattha katamo samāropano? Ayaṃ loko santāpajātoti akusalaṃ manteti viññāṇaṃ nāmarūpassa paccayo yāva jarāmaraṇanti, ayaṃ samāropano.
于此,什么是增上?「此世间是热恼所生」,他思惟不善「识是名色之缘」乃至「老死」,这是增上。
§112
Evametaṃ yathābhūtaṃ, sammappaññāya passati akusalamūlānaṃ pahānaṃ. Tattha avijjānirodho avijjānirodhā yāva jarāmaraṇanirodho, ayaṃ samāropano.
如此以正慧如实见此,为了舍断诸不善根。于此,无明灭则无明灭,乃至老死灭,这是增上。
Cattāro puggalā – anusotagāmī paṭisotagāmī ṭhitatto, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti.
四种人——随流者、逆流者、住立者、已渡者住立于彼岸的婆罗门。
Tattha yo anusotagāmī ayaṃ kāme sevati. Pāpañca kammaṃ karoti yāva kāme paṭisevati . Idaṃ lobho akusalamūlaṃ, so yeva taṇhā, so tehi kāmehi vuyhati anusotagāmīti vuccati. Yo puggalo tāhi gamito tappaccayā tassa hetu akusalakammaṃ karoti kāyena ca vācāya ca, ayaṃ vuccati pāpakammaṃ karotīti. Tassa tīṇi sotāni sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso. Imehi tīhi sotehi tividhadhātuyaṃ uppajjati kāmadhātuyaṃ rūpadhātuyaṃ arūpadhātuyaṃ. Tena paṭipakkhena yo kāme na paṭisevati. Yo sīlavataṃ na parāmasati. Yo sakkāyadiṭṭhīnaṃ pahānāya kāmesu yathābhūtaṃ ādīnavaṃ passati. Yena ca te dhamme paṭisevati. Yañca tappaccayā tiṭṭhati brāhmaṇoti arahaṃ kira. Tattha arahaṃ tassa pāraṅgato hoti, pāraṅgatassa thale tiṭṭhati sopādisesā nibbānadhātu. Anusotagāminīti dassanappahātabbānaṃ saṃyojanānaṃ appahānamāha. Paṭisotagāminīti phale diṭṭhekaṭṭhānañca kilesānaṃ pahānamāha, ṭhitattena pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānamāha. Tattha anusotagāminā maggarūpimāha. Paṭisotagāminā ṭhitattena ca maggamitimāha. Pāraṅgatena sāvakā asekkhā ca sammāsambuddhā ca vuttā. Anusotagāminā sakkāyasamudayagāminiṃ paṭipadamāha. Paṭisotagāminā ṭhitattena sakkāyanirodhagāminiṃ paṭipadamāha. Pāraṅgatena dasa asekkhā arahantā dhammā vuttā. Ayaṃ suttattho.
于此,凡随流者,此人享受诸欲。造作恶业,乃至耽著诸欲。此是贪不善根,即是渴爱,他被那些欲所漂流,被称为随流者。凡人被那些所引导,以那为缘,以那为因,以身与语造作不善业,此被称为造作恶业者。他有三种流:有身见、疑、戒禁取。由这三种流,在三界中生起——欲界、色界、无色界。与此相反,凡不耽著诸欲者,凡不执取戒禁者,凡为了舍断有身见而如实见诸欲中的过患者,凡耽著那些法者,凡以那为缘而住立者,是婆罗门,即阿拉汉。于此,阿拉汉已到彼岸,已到彼岸者住立于彼岸,是有余涅槃界。「随流者」说的是未舍断应以见所断的诸结。「逆流者」说的是在果位中见到一处及舍断诸烦恼。以「住立者」说的是舍断五下分结。于此,以随流者说的是道的形式。以逆流者与住立者说的是道的限度。以已到彼岸者说的是声闻无学者与正等正觉者。以随流者说的是导向有身集的道。以逆流者与住立者说的是导向有身灭的道。以已到彼岸者说的是十种无学阿拉汉法。这是经义。
§113
Tattha katamā desanā? Imasmiṃ hi sutte cattāri ariyasaccāni desitāni. Tedhātukalokasamatikkamanañca.
于此,什么是教说?于此经中教说了四圣谛,以及超越三界世间。
Tattha katamo vicayo hāro? Yo kāme paṭisevati pāpaṃ kareyyāti yo ca kāme na paṭisevati so pāpakammaṃ na kareyyāti yo ca imehi dvīhi bhūmīhi uttiṇṇo pāraṅgatoti yā vīmaṃsā ayaṃ vicayo.
于此,什么是简择论?凡耽著诸欲者应造恶,凡不耽著诸欲者不应造恶业,凡从这两种地超出者是已到彼岸者,这是简择。
Yuttīti yujjati suttesu, nāyujjatīti yā vīmaṃsāya, ayaṃ yutti. Padaṭṭhānoti anusotagāminā sattannaṃ saṃyojanānaṃ padaṭṭhānaṃ. Akusalassa kiriyā akusalassa mūlānaṃ padaṭṭhānaṃ. Paṭisotagāminā yathābhūtadassanassa padaṭṭhānaṃ. Ṭhitattena asaṃhāriyāya padaṭṭhānaṃ. Pāraṅgatoti kadāci bhūmiyā padaṭṭhānaṃ.
理趣:在诸经中相应,不相应,这是简择,这是理趣。足处:以随流者是七结的足处,是不善的作用、诸不善根的足处。以逆流者是如实见的足处。以住立者是不动的足处。以已到彼岸者是某地的足处。
Tattha katamo lakkhaṇo hāro? Yo anusotaṃ gacchati taṇhāvasena. Sabbesampi kilesānaṃ vasena gacchati. Yo paṭisotaṃ vāyamati. Taṇhāya sabbesampi so kilesānaṃ vāyamati paṭisotaṃ. Yo attanā ṭhito kāyenapi so ṭhito vācācittenapi so ṭhito. Ayaṃ lakkhaṇo hāro.
于此,什么是相论?凡随流而行者,以渴爱之力而行,以一切烦恼之力而行。凡逆流而精进者,他以渴爱、以一切烦恼而逆流精进。凡自己住立者,他以身住立,以语、以心也住立。这是相论。
Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye anusotagāminiyā paṭipadāya nābhiramissanti, te paṭisotaṃ vāyamissantīti yāva kadāci bhūmiyaṃ, ayaṃ adhippāyo. Āvaṭṭoti idha sutte cattāri suttāni desitāni.
于此,什么是四种分别论?于此经中,世尊的意趣是什么?那些不乐于随顺流行道者,他们将逆流而努力,直到某时于地,这是意趣。转回:于此经中,宣说了四部经。
Tattha katamo vibhatti hāro? Yo kāme paṭisevati pāpañca kammaṃ karoti. So anusotagāmīti na ekaṃsena sotāpannopi kāme paṭisevati. Taṃ bhāgiyañca pāpakammaṃ karoti. Kiñcāpi sekkhopi kareyya pāpaṃ yathā sutte niddiṭṭho na ca so anusotagāmī, idaṃ vibhajjabyākaraṇīyaṃ. Na ca kāme paṭisevati na ca pāpakammaṃ karoti paṭisotagāmī na ca ekaṃsena sabbe bāhirako kāmesu vītarāgo na ca kāme paṭisevati, tena ca pāpakammaṃ karoti anusotagāmī paṭisotagāmī, ayaṃ vibhatti.
于此,什么是分别论分别论?凡受用诸欲、造作恶业者,他是随顺流者。但不能一向说入流者也受用诸欲,他也造作部分的恶业。虽然有学者也可能造作恶业,如经中所说,但他不是随顺流者,这应以分别论来解答。不受用诸欲、不造作恶业者是逆流者。但不能一向说一切外人于诸欲离贪者不受用诸欲,由此而造作恶业者是随顺流者或逆流者,这是分别论。
Tattha katamo parivattano hāro? Niddiṭṭho paṭipakkho. Vevacanoti kāmesu vatthukāmāpi kilesakāmāpi rūpasaddagandharasaphassaputtadāradāsakammakaraporisañca pariggahā.
于此,什么是转换分别论?已说明对治。异名:于诸欲中,事欲与烦恼欲,即色、声、香、味、触,以及子、妻、奴、仆、作业者、男子及财物。
Paññattīti sabbe puthujjanā ekattāya paññattā. Anusotagāmīti kilesasamudācārapaññattiyā paññattā. Ye pana sekkhā puggalā, te nibbānapaññattiyā paññattā. Ye pana anāgāmī, te asaṃhāriya paññattiyā paññattā, ayaṃ paññatti.
施设:一切凡夫以一性而施设。随顺流者:以烦恼行相施设而施设。然而诸有学补特伽罗,他们以涅槃施设而施设。然而诸不还者,他们以不可动摇施设而施设,这是施设。
Otaraṇoti yo anusotagāmī, so dukkhaṃ. Ye tassa dhammā, te dukkhassa samudayo. Yaṃ rūpaṃ, ayaṃ rūpakkhandho, evaṃ pañcapi khandhā paṭiccasamuppādo, te kilesā saṅkhārakkhandhapariyāpannā dhammāyatanaṃ dhammadhātu indriyesu ca paññattā.
渡越:凡随顺流者,他是苦。属于他的诸法,它们是苦之集。凡色,这是色蕴,如是五蕴、缘起,那些烦恼包摄于行蕴中,法处、法界,以及在诸根中施设。
Sodhanoti yenārambhena idaṃ suttaṃ desitaṃ, so ārambho sabbo suddho.
净化:以何种努力宣说此经,那努力完全清净。
Adhiṭṭhānoti paṭisotagāminā sabbe sotāpannā ekattena vā niddiṭṭhā rāgānusayapaṭisotagāmino sekkhāva maggo ca sekkho ca puggalo ṭhitattoti.
确立:由逆流者,一切入流者以一性而说明,或者贪随眠的逆流者,诸有学道与有学补特伽罗住立。
Vītarāgo ekattāya paññatto. Pāraṅgatoti sabbe arahanto sabbe paccekabuddhā sammāsambuddhā ca ekattāya paññattā.
离贪者以一性而施设。到彼岸者:一切阿拉汉、一切辟支佛与正等正觉者以一性而施设。
Parikkhāroti anusotagāmino pāpamittapaccayo kāmapariyuṭṭhānaṃ hetu. Paṭisotagāmino dve hetū dve paccayā ca yāva sammādiṭṭhiyā uppādāyadiṭṭhi , tassa paṭiladdhamaggo hetu ārambho paccayo kāyiko cetasikassa koṭṭhāso ca. Samāropanoti vibhatti idaṃ suttaṃ natthi samāropanāya bhūmi.
「资具」:随流者,恶友为缘,欲缠为因。逆流者,二因二缘,乃至正见生起之前,已得道为因,精勤为缘,身的与心的部分。「安立」:分别论,此经无安立之地。
§114
Pañcānisaṃsā sotānugatānaṃ dhammānaṃ yāva diṭṭhiyā suppaṭividdhānaṃ suttaṃ vitthārena kātabbaṃ. Yuñjato ghaṭentassa vāyamato gilāno maraṇakāle devabhūto paccekabodhiṃ pāpuṇāti. Sotānugatāti saddhammassavanena kataṃ hoti. Na ca adhipaññādhammavipassanāya tassa cittaṃ tasitaṃ hoti, na ca anibbiddhattaṃ, idaṃ ca suttaṃ pañcannaṃ puggalānaṃ desitaṃ, saddhānusārino mudindriyassa tikkhindriyassa ca dhammānusārino tikkhindriyassa mudindriyassa ca. Yo pana mohacarito puggalo na sakkoti yuñjituṃ ghaṭituṃ vāyamituṃ yathābhūtaṃ yathāsamādhikā vimutti taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ phalaṃ dasseti. Sādhu parihāyati paro taṃ duyhati, no tu sukhaavipākinī bhavati . Tassa diṭṭhe yeva ca dhamme upapajjaaparāpariyavedanīyaṃ. Tattha yo puggalo dhammānusārī tassa yadi sotānugatā dhammā honti so yuñjanto pāpuṇāti. Yo dhammānusārī mudindriyo, so gilāno pāpuṇāti. Yo saddhānusārī tikkhindriyo, so maraṇakālasamaye pāpuṇāti. Yo mudindriyo, so devabhūto pāpuṇāti. Yadā devabhūto na pāpuṇāti, na so teneva dhammarāgena tāya dhammanandiyā paccekabodhiṃ pāpuṇāti. Yo sotānugatesu yuñjati ghaṭeti vāyamati, so pubbāpannena visesaṃ sañjānāti, sañjānanto pāpuṇāti. Sace pana gilānassa manasikāro hoti, tattha yuñjanto pāpuṇāti. Sace panassa maraṇakāle saṃviggo hoti, tattha yuñjanto pāpuṇāti. Sace pana na katthaci saṃvego hoti, tassa devabhūtassa sukhino dhammabhūtā pādā evaṃ avilapati. So evaṃ jānāti ‘‘ayaṃ so dhammavinayo yattha mayaṃ pubbe manussabhūtā brahmacariyaṃ carimhā’’ti. Atha devabhūto pāpuṇāti. Dibbesu vā pañcasu kāmaguṇesu ajjhosito hoti pamādavihārī, so tena kusalamūlena paccekabodhiṃ pāpuṇāti.
「五种利益,随顺流之法,乃至以见善通达」之经应详说。精勤者、努力者、勤奋者,病时、死时成为天人,证得辟支菩提。「随顺流」:由听闻正法而成。然而,其心不渴求增上慧法观,不通达,此经为五种人所说:信随行者钝根者、利根者,法随行者利根者、钝根者。然而,痴行者不能精勤、努力、勤奋,如实地,如其定解脱,那刹那、那时刻、那须臾显示果。善退失,他人受苦,然而不成为乐异熟。于现法见,生起后后所受。于此,若人是法随行者,若随顺流之法存在,他精勤则证得。若法随行者钝根,他病时证得。若信随行者利根,他死时证得。若钝根者,他成天人证得。当成天人不证得时,他不以那法贪、那法喜证得辟支菩提。若于随顺流者精勤、努力、勤奋,他以先前所行了知殊胜,了知而证得。然而,若病者有作意,于此精勤则证得。然而,若其死时有惊惧,于此精勤则证得。然而,若无任何惊惧,其成天人者安乐,法成就之足如是不动摇。他如是知:「此是法与律,我等先前为人时行梵行」。然后成天人证得。或者耽著于天五欲功德,住于放逸,他以那善根证得辟支菩提。
Yā paratoghosena vacasā suparicitā, ayaṃ sutamayī paññā. Ye pana dhammā honti manasā anupekkhitā, ayaṃ cintāmayī paññā. Yaṃ diṭṭhiyā suppaṭividdhā, ayaṃ bhāvanāmayī paññā . Yaṃ sotānugatā vacasā paricitā honti, so ca diṭṭhe yeva dhamme parinibbāyī, ayaṃ arahaṃ puggalo. Yo upapajjati devabhūto pāpuṇāti, tattha ca parinibbāyati, ayaṃ anāgāmī. Yo tena kusalamūlena paccekabodhiṃ pāpuṇāti, ayaṃ pubbayogasambhārasambhūto puggalo.
从他声、以语善熟习者,此是闻所成慧。然而,以意思惟之法,此是思所成慧。以见善通达者,此是修所成慧。随顺流、以语熟习者,于现法般涅槃者,此是阿拉汉人。投生成天人证得,于彼处般涅槃者,此是阿那含。以那善根证得辟支菩提者,此是先前修习资粮具足之人。
Sotānugatā dhammāti paṭhamaṃ vimuttāyatanaṃ, vacasā paricitāti dutiyaṃ tatiyañca vimuttāyatanaṃ, manasā anupekkhitāti catutthaṃ vimuttāyatanaṃ diṭṭhiyā suppaṭividdhāti pañcamaṃ vimuttāyatanaṃ.
「随顺流之法」:第一解脱处。「以语熟习」:第二、第三解脱处。「以意思惟」:第四解脱处。「以见善通达」:第五解脱处。
Sotānugatāya vimuttiyā vacasā yā vācā suppaṭividdhā anupubbadhammassa sotena sutvā sīlakkhandhe paripūreti, manasā anupekkhitā samādhikkhandhaṃ paripūreti, diṭṭhiyā suppaṭividdhā paññākkhandhaṃ paripūreti.
随顺流之解脱,以语,以语善通达,以耳听闻次第法,圆满戒蕴;以意思惟,圆满定蕴;以见善通达,圆满慧蕴。
Sotānugatā dhammā bahussutā hontīti vitthārena kātabbaṃ. Idaṃ paṭhamaṃ saddhāpadānaṃ manasā anupekkhitāti paṭisallānabahulo viharati, vitthārena kātabbaṃ. Idaṃ dutiyaṃ saddhāpadānaṃ diṭṭhiyā suppaṭividdhāti anāsavā cetovimuttiyā nāparaṃ itthattāyāti pajānātīti. Idaṃ tatiyaṃ saddhāpadānaṃ.
「随顺流之法,多闻」,应详说。此是第一信足。「以意思惟」:多住独坐,应详说。此是第二信足。「以见善通达」:无漏心解脱,了知「无更后有」。此是第三信足。
Sotānugatā dhammāti sekkhaṃ satthā dasseti. Manasā anupekkhitāti arahattaṃ satthā dasseti. Diṭṭhiyā suppaṭividdhāti tathāgataṃ arahantaṃ sammāsambuddhaṃ satthā dasseti.
「随顺流之法」:导师示有学。「以意思惟」:导师示阿拉汉果。「以见善通达」:导师示如来、阿拉汉、正等正觉者。
Sotānugatā dhammāti kāmānaṃ nissaraṇaṃ dasseti. Manasā anupekkhitāti rūpadhātuyā nissaraṇaṃ dasseti. Diṭṭhiyā suppaṭividdhāti tedhātukānaṃ nissaraṇaṃ dasseti. Ayaṃ suttattho.
「随顺流之法」:示诸欲之出离。「以意思惟」:示色界之出离。「以见善通达」:示三界之出离。此是经义。
§115
Tattha katamo desanāhāro? Imamhi sutte tayo esanā desitā sotānugatehi dhammehi vacasā paricitehi kāmesanāya samathamaggo. Diṭṭhiyā suppaṭividdhehi brahmacariyesanāya samathamaggo.
于此,什么是教说之食?在此经中,以随顺流的诸法、以语言熟练,对于欲寻求,教说了止之道。以见善通达,对于梵行寻求,教说了止之道。
Vicayoti yathā suttaṃ manasikaronto vicinanto sutamayipaññaṃ paṭilabhati. Yathā ca so manasikarotīti yathā sutadhammā tadā cintāmayipaññaṃ paṭilabhati. Yathā diṭṭheva dhamme manasikaroti tadā bhāvanāmayipaññaṃ paṭilabhati. Ayaṃ vicayo.
「简择」:如何如理作意经典而简择,获得闻所成慧。如何如理作意,如何听闻诸法,那时获得思所成慧。如何于现法如理作意,那时获得修所成慧。这是简择。
Sutena sutamayipaññaṃ paṭilabhati. Cintāya cintāmayipaññaṃ bhāvanāya bhāvanāmayipaññaṃ paṭilabhati. Atthi esā yutti.
以听闻获得闻所成慧。以思惟获得思所成慧,以修习获得修所成慧。有此道理。
Padaṭṭhānoti sotānugatā dhammāti dhammassavanassa padaṭṭhānaṃ. Vacasā paricitāti yuñjanāya padaṭṭhānaṃ. Manasā anupekkhitāti dhammānudhammāya vipassanāya padaṭṭhānaṃ. Diṭṭhiyā anupekkhitāti paññāyapi anupekkhitā diṭṭhiyāpi anupekkhitā.
「足处」:「随顺流的诸法」是听闻法的足处。「以语言熟练」是修习的足处。「以意随观」是随法之法、观的足处。「以见随观」:以慧随观,以见随观。
Catubyūhoti imamhi sutte bhagavato ko adhippāyo? Ye imāhi dvīhi paññāhi samannāgatā tehi….
「四种配列」:在此经中,世尊的意趣是什么?凡具足此二慧者,以彼等……
Sa nibbutoti maggaphalaṃ anupādisesañca nibbānadhātuṃ manteti, dānena oḷārikānaṃ kilesānaṃ pahānaṃ manteti. Sīlena majjhimānaṃ, paññāya sukhumakilesānaṃ manteti, rāgadosamohakkhayā sa nibbutoti katā ca bhūmi.
「他涅槃」:意指道果与无余涅槃界。意指以布施舍断粗的诸烦恼。以戒舍断中等的,以慧意指舍断细的诸烦恼。以贪嗔痴尽灭,他涅槃,地已作。
Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati;
「施者增长福德,自制者不积怨恨;
Kusalo ca jahāti pāpakanti maggo vutto;
善者舍断恶」:道已说。
Rāgadosamohakkhayā sa nibbutoti maggaphalamāha.
「以贪嗔痴的灭尽,他涅槃」,这是说道果。
Dadato puññaṃ pavaḍḍhati, saṃyamatoti tīhi padehi lokikaṃ kusalamūlaṃ vuttaṃ. Rāgadosamohakkhayā sa nibbutoti lokuttaraṃ kusalamūlaṃ vuttaṃ.
「施者福增长,自制者怨不积」,以这三句说世间善根。「以贪嗔痴的灭尽,他涅槃」,这是说出世间善根。
Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti puthujjanabhūmiṃ manteti. Kusalo ca jahāti pāpakanti sekkhabhūmiṃ manteti. Rāgadosamohakkhayā sa nibbutoti asekkhabhūmi vuttā.
「施者福增长,自制者怨不积」,这是指凡夫地。「善者舍弃恶」,这是指有学地。「以贪嗔痴的灭尽,他涅槃」,这是说无学地。
Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti magganiyā paṭipadā vuttā. Kusalo ca jahāti pāpakanti sekkhavimutti. Rāgadosamohakkhayā sa nibbutoti asekkhavimutti.
「施者福增长,自制者怨不积」,这是说导向道的行道。「善者舍弃恶」,这是有学解脱。「以贪嗔痴的灭尽,他涅槃」,这是无学解脱。
Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti dānakathaṃ sīlakathaṃ maggakathaṃ lokikānaṃ dhammānaṃ desanamāha. Kusalo ca jahāti pāpakanti loke ādīnavānupassanā. Rāgadosamohakkhayā sa nibbutoti sāmukkaṃsikāya dhammadesanāyapi paṭividdhā.
「施者福增长,自制者怨不积」,这是说布施论、持戒论、道论等世间诸法的教导。「善者舍弃恶」,这是对世间过患的随观。「以贪嗔痴的灭尽,他涅槃」,这也贯通于最上的法说。
Dadato puññaṃ pavaḍḍhatīti pāṇānaṃ abhayadānena pāṇātipātā veramaṇisattānaṃ abhayaṃ deti. Evaṃ sabbāni sikkhāpadāni kātabbāni. Saṃyamato veraṃ na cīyatīti sīle patiṭṭhāya cittaṃ saṃyameti, tassa saṃyamato pāripūriṃ gacchati. Rāgadosamohakkhayā sa nibbutoti dve vimuttiyo. Ayaṃ suttaniddeso.
「施者福增长」,即以施予众生无畏,通过不杀生而给予有情无畏。如此应作一切学处。「自制者怨不积」,即依止于戒而制御心,对于自制者达到圆满。「以贪嗔痴的灭尽,他涅槃」,这是两种解脱。这是经的分别论。
§116
Tattha katamā desanā? Imamhi sutte kiṃ desitaṃ? Dve sugatiyo devā ca manussā ca, dibbā ca pañcakāmaguṇā, mānussakā ca. Dvīhi padehi niddeso. Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati, kusalo ca jahāti pāpakanti maggo vutto. Rāgadosamohakkhayā sa nibbutoti dve nibbānadhātuyo desitā sopādisesā ca anupādisesā ca. Ayaṃ desanā.
其中,什么是教导?在此经中教导了什么?两种善趣:天与人,天的五欲功德与人的。以两句分别论。「施者福增长,自制者怨不积,善者舍弃恶」,这是说道。「以贪嗔痴的灭尽,他涅槃」,这是教导两种涅槃界:有余与无余。这是教导。
Vicayoti dadato puññaṃ pavaḍḍhatīti iminā paṭhamena padena dānamayikapuññakiriyavatthu vuttaṃ. Tenassa ānantariyānaṃ kusalānaṃ dhammānaṃ. Dutiyena padena… yanti, niyyānikaṃ sāsananti, ayaṃ adhippāyo. Assavanena ca amanasikārena ca appaṭivedhena ca sakkāyasamudayagāminī paṭipadā vuttā. Savanena ca manasikārena ca paṭivedhena ca sakkāyanirodhagāminī paṭipadā vuttā. Ayaṃ āvaṭṭo.
分别论:「施者福增长」,以此第一句说布施所成的福业事。因此对他来说,无间的善法……去,出离的教说,这是意趣。以不听闻、不如理作意、不通达,说导向身见集起的行道。以听闻、如理作意、通达,说导向身见灭尽的行道。这是轮转。
Vibhattīti ekaṃsabyākaraṇīyo. Natthi tattha vibhattiyā bhūmi. Parivattanāti ye pañcānisaṃsā, te pañcādinā paṭipakkhena teneva diṭṭheva dhamme pāpuṇāti, taṃ upapajjamānā aparo pariyāyo.
「分别论」:应一向记说。在那里没有分别论的基础。「转变」:那些五种利益,以五等的对治,即于现法中证得,那是生起时的另一方式。
Vevacananti sotānugatā dhammāti yaṃ suttaṃ diṭṭhampi paññindriyaṃ viññattampi diṭṭhiyā suppaṭividdhampi vibhāvitampi.
「言说」:随顺流的诸法,即所见的经,慧根已被了知,已被见善通达,已被阐明。
Paññattīti sotānugatādhammāti desanā avijjāpaññattiyā paññattaṃ. Manasikāro pāmojjapaññattiyā paññatto, diṭṭhadhammāpi ānisaṃsapaññattiyā paññattā.
「施设」:随顺流的诸法,即教说,以无明施设而施设。作意以喜悦施设而施设,现法的利益也以利益施设而施设。
Otaraṇoti tisso paññā vacasā paricitesu sutamayīpaññā manasā anupekkhitesu cintāmayīpaññā diṭṭhiyā suppaṭividdhāsu bhāvanāmayīpaññā. Imāni ariyasaccāni indriyāni vijjuppādā avijjānirodho paṭiccasamuppādo indriyesu tīṇi indriyāni, āyatanesu dhammāyatanapariyāpannā dhātūsu dhammadhātupariyāpannāti. Sodhanoti yo ārambho suttassa paveso niyutto.
「下降」:三种慧——在言语中熟习的是闻所成慧,在意中思择的是思所成慧,在见中善通达的是修所成慧。这些圣谛、诸根、明的生起、无明的灭、缘起,在诸根中是三根,在诸处中摄于法处,在诸界中摄于法界。「净化」:即经的开始、进入、致力。
Adhiṭṭhānoti pañcānisaṃsāti vemattatāya paññattā ānisaṃsā sotā anugatāti vemattatāya ariyavohāro paññatto, dhamme ca savananti ekattatāya paññattaṃ.
「确立」:五种利益,以差别性施设利益,「随顺流」以差别性施设圣者的言说,「法与听闻」以同一性施设。
Parikkhāroti dhammassavanassa payirupāsanā paccayo, saddhā hetu. Manasā anupekkhitāti atthappaṭisaṃveditā paccayo, dhammappaṭisaṃveditā hetu, diṭṭhiyā suppaṭividdhāti saddhammassavanañca manasikāro ca paccayo, sutamayī cintāmayī paññā hetu. Samāropanoti vibhattaṃ suttaṃ aparo pariyāyo nibbatti bale natthi. Tattha samāropanāya bhūmi.
「资具」:听闻法的亲近是缘,信是因。「意中思择」:义的领受是缘,法的领受是因。「见善通达」:听闻正法与作意是缘,闻所成慧与思所成慧是因。「等起」:分别论的经是另一方式,在力中没有生起。在那里没有等起的基础。
§117
Tattha katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ? Dadato puññaṃ pavaḍḍhatīti gāthā. Dadatoti dānamayikapuññakiriyavatthu vuttaṃ. Saṃyamato veraṃ na cīyatīti sīlamayikapuññakiriyavatthu vuttaṃ. Kusalo ca jahāti pāpakanti lobhassa ca mohassa ca byāpādassa ca pahānamāha. Rāgadosamohakkhayā sa nibbutoti lobhassa ca mohassa ca byāpādassa ca chandarāgavinayamāhāti. Dadato puññaṃ pavaḍḍhatīti gāthā alobho kusalamūlaṃ bhavati. Saṃyamato veraṃ na cīyatīti adoso kusalamūlaṃ bhavati. Saṃyamato veraṃ na cīyatīti averā asapattā abyāpādatāya sadā. Kusalo ca jahāti pāpakanti ñāṇuppādā aññāṇanirodho. Catutthapadena rāgadosamohakkhayena rāgavirāgā cetovimuttimohakkhayena avijjāvirāgā paññāvimutti, ayaṃ vicayo.
在那里,什么是属于熏习分与属于通达分的经?「施者增长福」的偈颂。「施者」:说布施所成的福业事。「自制者不积怨」:说戒所成的福业事。「善者舍离恶」:说舍断贪与痴与嗔恚。「以贪嗔痴尽,彼寂灭」:说贪与痴与嗔恚的欲贪调伏。「施者增长福」的偈颂:无贪是善根。「自制者不积怨」:无嗔是善根。「自制者不积怨」:以无怨、无敌、无嗔恚性恒常。「善者舍离恶」:以智生起而无智灭。以第四句,以贪嗔痴尽,以贪离贪而心解脱,以痴尽以无明离贪而慧解脱,这是抉择。
Yuttīti dāne ṭhito ubhayaṃ hi paripūreti. Macchariyañca pajahati. Puññañca pavaḍḍhati. Atthi esā yutti.
「理趣」:住于布施者成就两者。舍断悭吝。增长福德。有此理趣。
Padaṭṭhānanti dadato puññaṃ pavaḍḍhatīti cāgādhiṭṭhānassa padaṭṭhānaṃ. Saṃyamato veraṃ na cīyatīti paññādhiṭṭhānassa padaṭṭhānaṃ kusalo ca jahāti pāpakanti saccādhiṭṭhānassa padaṭṭhānaṃ. Rāgadosamohakkhayā sa nibbutoti upasamādhiṭṭhānassa padaṭṭhānaṃ. Ayaṃ padaṭṭhāno.
「立足处」:「施者增长福德」,这是布施立足处的立足处。「自制者不积怨」,这是慧立足处的立足处。「善者舍弃恶」,这是谛立足处的立足处。「以贪嗔痴尽故,他寂灭」,这是寂止立足处的立足处。这是立足处。
Tattha katamo lakkhaṇo? Dadato puññaṃ pavaḍḍhati saṃyamato veraṃ na cīyati. Dadatopi veraṃ na kariyāti kusalo ca jahāti pāpakaṃ rāgadosamohakkhayā sa nibbuto rūpakkhayāpi vedanakkhayāpi, yena rūpena diṭṭhaṃ, tena tathāgato paññapento paññapeyya rūpassa khayā virāganirodhāti evaṃ pañcakkhandhā.
在此,什么是特相?施者增长福德,自制者不积怨。施者也不造怨,善者舍弃恶,以贪嗔痴尽故他寂灭,以色尽故、以受尽故,以那个色被见,以那个如来施设而施设「以色尽故,以离贪灭故」,如此五蕴。
Catubyūho idha bhagavato ko adhippāyo? Ye mahābhogānaṃ patthayissanti? Te dānaṃ dassanti parissayapahānāya, ye averābhichandakā, te pañca verāni pajahissanti, ye kusalābhichandakā, te aṭṭhaṅgikaṃ maggaṃ bhāvessanti aṭṭhannaṃ micchattānaṃ pahānāya. Ye nibbāyitukāmā, te rāgadosamohaṃ pajahissantīti ayaṃ bhagavato adhippāyo.
在此,世尊的意趣是什么?那些希求大财富者,他们将施与布施以舍弃危难。那些希求无怨者,他们将舍弃五种怨。那些希求善者,他们将修习八支道以舍弃八种邪性。那些欲求涅槃者,他们将舍弃贪嗔痴。这是世尊的意趣。
Āvaṭṭoti yañca adadato macchariyaṃ yañca asaṃyamato veraṃ yañca akusalassa pāpassa appahānaṃ, ayaṃ dukkhaniddeso na samudayo. Alobhena ca adosena ca amohena ca kusalena imāni tīṇi kusalamūlāni. Tesaṃ paccayo aṭṭha sammattāni, ayaṃ maggo. Tesaṃ rāgadosamohānaṃ khayā, ayaṃ nirodho.
「转」:不施者的悭吝、不自制者的怨、不舍弃不善恶的,这是苦的分别论,不是集。以无贪、以无嗔、以无痴、以善,这些是三善根。它们的缘是八正性,这是道。以它们的贪嗔痴尽故,这是灭。
Vibhattīti dadato puññaṃ pavaḍḍhatīti na ekaṃsena yo rājadaṇḍabhayena deti, yo ca akappiyassa paribhogena sīlavantesu deti, na tassa puññaṃ pavaḍḍhatīti so cetaṃ dānaṃ akusalena deti, daṇḍadānaṃ satthadānaṃ apuññamayaṃ pavaḍḍhati, na puññaṃ. Saṃyamato veraṃ na cīyatīti na ekaṃsena kiṃ kāraṇaṃ yañca yo padaṃ diṭṭhadhammikaṃ passati yadi mama rājāno gahetvā hatthaṃ vā chindeyya…pe… na tena saṃyamena veraṃ na karoti. Yo tu evaṃ samādiyati pāṇātipātassa pāpako vipākoti, diṭṭhe yeva dhamme abhisamparāye ca evaṃ sabbassa akusalassa hetuto ārati. Iminā saṃyamena veraṃ na cīyati.
「分别论」:「施者增长福德」,不是一向的。因王罚畏惧而施者,或以不如法的受用而施与持戒者,他的福德不增长,因为他以不善施与此布施,施与杖、施与刀,增长无福,不是福。「自制者不积怨」,不是一向的。什么原因?因为见现法利益者,如果诸王捉取我而断手...等,不以那个自制而不造怨。但如此受持者「杀生有恶果报」,于现法及来世,如此对一切不善因而远离。以此自制,怨不积聚。
Parivattanāti dadato puññaṃ pavaḍḍhatīti adadato puññaṃ na pavaḍḍhati. Yaṃ dānamayaṃ, taṃ saṃyamato veraṃ na cīyati, asaṃyamato veraṃ karīyati. Kusalo ca jahāti pāpakaṃ akusalo na jahāti. Rāgadosamohakkhayā sanibbutoti dūtaṃ pesetvā paṇītaṃ pesetvāpi na pakkosāmi, so sayameva pana mahābhikkhusaṅghaparivāro amhākaṃ vasanaṭṭhānaṃ sampatto amhehi ca santhāgārasālā kāritā, ettha mayaṃ dasabalaṃ ānetvā maṅgalaṃ bhaṇāpemāti cintetvā upasaṅkamiṃsu. Yena santhāgāraṃ tenupasaṅkamiṃsūti taṃ divasaṃ kira santhāgāre cittakammaṃ niṭṭhāpetvā aṭṭakā muttamattā honti. Buddhā nāma araññajjhāsayā araññārāmā antogāme vaseyyuṃ vā no vāti tasmā bhagavato manaṃ jānitvāva paṭijaggissāmāti cintetvā te bhagavantaṃ upasaṅkamiṃsu. Idāni pana manaṃ labhitvā paṭijaggitukāmā yena santhāgāraṃ, tenupasaṅkamiṃsu. Sabbasantharinti yathā sabbaṃ santhataṃ hoti evaṃ yena bhagavā tenupasaṅkamiṃsūti. Ettha pana te mallarājāno santhāgāraṃ paṭijaggitvā nagaravīthiyopi sammajjāpetvā dhaje ussāpetvā suvaṇṇaghaṭikadaliyo ca ṭhapāpetvā sakalanagaraṃ dīpamālāhi vippakiṇṇatārakaṃ viya katvā khīrapake dārake khīraṃ pāyetha, dahare kumāre lahuṃ lahuṃ bhojāpetvā sayāpetha, uccāsaddaṃ mākari, ajja ekarattiṃ satthā antogāmeva vasissati, buddhā nāma appasaddakāmā hontīti bheriṃ carāpetvā sayaṃ daṇḍakadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu. Bhagavantaṃ yeva purakkhatvāti bhagavantaṃ purato katvā, tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno ativiya virocati. Samantapāsādiko suvaṇṇavaṇṇo abhirūpo dassanīyo puratthimakāyato suvaṇṇavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṃ ṭhānaṃ gaṇhāti. Pacchimakāyato dakkhiṇahatthato vāmahatthato suvaṇṇavaṇṇā heṭṭhā pādatalehi pavāḷavaṇṇarasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ gaṇhāti, evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇabuddharasmiyo vijjotamānā vitaṇḍamānā vidhāvanti, sabbe disābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya suvaṇṇaghaṭato nikkhantasuvaṇṇarasadhārāhi siñcamānā viya pasāritasuvaṇṇapaṭaparikkhittā vviya verambhavātasamuṭṭhitakiṃsukakiṃsukārakaṇikārapupphacuṇṇasamokiṇṇā viya vippakasantaṃ asītianubyañjanabyāmappabhā dvattiṃsavaralakkhaṇasamujjalaṃ sarīraṃ samuggatatārakaṃ viya gaganatalaṃ vikasitamiva padumavanaṃ sabbaphāliphullo viya yojanasatiko pāricchattako paṭipāṭiyā ṭhapitānaṃ dvattiṃsacandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ nibbuto asekkhassa natthi nibbuti.
「转变」:「施者增长福德」,不施者福德不增长。那个布施所成的,「自制者不积怨」,不自制者造怨。「善者舍弃恶」,不善者不舍弃。「以贪嗔痴尽故寂灭」,派遣使者、派遣精美者,我不召唤,但他自己与大比库僧团围绕来到我们的住处,我们也建造了集会堂,在此我们带来十力者而令诵吉祥,如此思惟后前往。「前往集会堂」,据说那天在集会堂完成绘画工作,刚刚完成。诸佛名为乐阿兰若、喜阿兰若,他们会住在村内或不会?因此知世尊之心后,我们将守护,如此思惟后,他们前往世尊处。现在得到许可后,欲守护者前往集会堂。「一切铺设」:如一切铺设,如此前往世尊处。在此,那些马喇王守护集会堂,也令扫除城市街道,竖立旗帜,安置金瓶芭蕉树,使整个城市以灯鬘如散布星辰,令饮乳的孩童饮乳,令年幼童子速速进食后睡眠,不要作高声,今日一夜导师将住在村内,诸佛名为喜少声,如此令击鼓后,自己持杖灯前往世尊处。「以世尊为先」:以世尊在前,在彼处世尊坐在比库们与近事男们中间,极为光耀。遍净悦意、金色、端正、可喜见,从前身发出金色光,在天空取八十肘之处。从后身、从右手、从左手、从下足底发出珊瑚色光,在坚地取八十肘之处。如此周围八十肘之处,六色佛光辉耀、照明、流动,一切方分如以金色瞻波花散布,如以从金瓶流出的金色液流灌洒,如以展开的金布围绕,如以韦兰婆风生起的紧叔迦、紧叔迦罗、迦尼迦罗花粉遍洒,以八十随好、寻光辉耀的身体,以三十二种妙相光明的身体,如天空升起星辰,如开敷的莲花林,一切果实盛开,如一由旬百的波利吉德树,次第安置的三十二月、三十二日、三十二转轮王、三十二天王、三十二大梵天,无学者寂灭,无有涅槃。
Vevacananti dadato puññaṃ pavaḍḍhati, anumodatopi puññaṃ pavaḍḍhati. Cittassa samādahatopi veyyāvaccakiriyāyapi puññaṃ pavaḍḍhatīti.
「异说」:施者增长福德,随喜者也增长福德。心受持者,以助作业也增长福德。
Paññattīti dadato puññaṃ pavaḍḍhati, alobhassa paṭinissayaghātapaññattiyā paññattaṃ. Saṃyamato veraṃ na cīyatīti adosassa paṭinissayaghātapaññattiyā paññattaṃ kusalo ca jahāti pāpakanti amohassa paṭinissayaghātapaññattiyā paññattaṃ.
「施设」:「施者增长福德」,以无贪的所依破坏施设而施设。「自制者不积怨」,以无嗔的所依破坏施设而施设。「善者舍弃恶」,以无痴的所依破坏施设而施设。
Otaraṇoti pañcasu indriyesu dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati saṃyamena sīlakkhandho. Otiṇṇo chasu indriyesu saṃvaro, ayaṃ samādhikkhandho, yaṃ kusalo ca jahāti pāpakaṃ, ayaṃ paññākkhandho, rāgadosamohakkhayā sa nibbutoti vimuttikkhandho. Dhātūsu dhammadhātu, āyatanesu manāyatanaṃ.
「下降」:于五根中,施者的福德增长,自制者的怨恨不积聚,通过自制而有戒蕴。已下降于六根中的防护,这是定蕴;善者舍断恶,这是慧蕴;由于贪嗔痴的灭尽而般涅槃,这是解脱蕴。于诸界中为法界,于诸处中为意处。
Sodhanoti yenārambhena idaṃ suttaṃ desitaṃ so ārambho suddho.
「净化」:以此精勤而宣说此经,该精勤是清净的。
Adhiṭṭhāno dānanti ekattatāya paññattaṃ. Cāgo pariccāgo dhammadānaṃ āmisadānaṃ, aṭṭha dānāni vitthārena kātabbāni, ayaṃ vemattatā. Na ca dadato ekattapaññattiyā paññattaṃ. Khantī anavajjanti paññattiyā paññattaṃ. Rāgadosamohakkhayā sa nibbutoti rodhavīriyapaññattiyā paññattā.
「确立的布施」:由于同一性而施设。舍弃、遍舍、法施、物施,八种布施应详细说明,这是差别性。并非施者由于同一性的施设而施设。「忍辱无过失」:由施设而施设。「由于贪嗔痴的灭尽而般涅槃」:由止息精进的施设而施设。
Parikkhāroti dānassa pāmojjaṃ paccayo, alobho hetu. Saṃyamato yoniso manasikāro hetu, pariccāgo paccayo. Kusalo ca jahāti pāpakanti yathābhūtadassanaṃ paccayo, ñāṇappaṭilābho hetu. Rāgadosamohakkhayā sa nibbutoti parato ca ghoso ajjhattañca yoniso manasikāro maggo ca hetu ca paccayo ca.
「资具」:对于布施,喜悦是缘,无贪是因。对于自制者,如理作意是因,遍舍是缘。「善者舍断恶」:如实见是缘,获得智是因。「由于贪嗔痴的灭尽而般涅槃」:从他人的声音、内在的如理作意、道,既是因也是缘。
Samāropanoti dadato puññaṃ pavaḍḍhatīti gāthā tassa sīlampi vaḍḍhati. Saṃyamopi vaḍḍhati. Saṃyamato veraṃ na cīyatīti. Aññepi kilesā na cīyanti yepissa tappaccayā uppajjeyyuṃ āsavā vighātā, tepissa na uppajjanti. Rāgadosamohakkhayā sa nibbutoti rāgadosassāpi khayā rāgānusayassapi khayā dosassa mohassāpi sa nibbutoti sopādisesā nibbānadhātu anupādisesāpi. Ayaṃ samāropano.
「增上」:「施者的福德增长」这偈颂,他的戒也增长,自制也增长。「自制者的怨恨不积聚」:其他烦恼也不积聚,那些以此为缘而应生起的诸漏、诸障碍,它们也不生起。「由于贪嗔痴的灭尽而般涅槃」:由于贪与嗔的灭尽,由于贪随眠的灭尽,由于嗔与痴的灭尽而般涅槃,有余涅槃界与无余涅槃界。这是增上。
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