8. Suttavebhaṅgiyaṃ8. 经分别
8. Suttavebhaṅgiyaṃ8. 经分别
§118
Pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya ca. Tattha avijjānīvaraṇānaṃ taṇhāsaṃyojanānaṃ sattānaṃ pubbakoṭi na paññāyati. Tattha ye sattā taṇhāsaṃyojanā, te ajjhosānabahulā mandavipassakā. Ye pana ussannadiṭṭhikā sattā, te vipassanābahulā mandajjhosānā.
无明与有渴爱的前际不可知。于此,无明所盖、渴爱所系的众生之前际不可知。于此,凡是渴爱所系的众生,他们多执着、弱观。而凡是见增盛的众生,他们多观、弱执着。
Tattha taṇhācaritā sattā sattasaññābhiniviṭṭhā anuppādavayadassino. Te pañcasu khandhesu attānaṃ samanupassanti ‘‘rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attāna’’nti. Evaṃ pañcakkhandhā. Aññehi khandhehi attānaṃ samanupassanti tassa ussannadiṭṭhikā sattā vipassamānā khandhe ujuṃ attato samanupassanti. Te rūpaṃ attako samanupassanti. Yaṃ rūpaṃ, so attā. Yo ahaṃ, taṃ rūpaṃ. So rūpavināsaṃ passati, ayaṃ ucchedavādī . Iti pañcannaṃ khandhānaṃ paṭhamābhinipātā sakkāyadiṭṭhiyo pañca ucchedaṃ bhajanti ‘‘taṃ jīvaṃ taṃ sarīra’’nti. Ekamekamhi khandhe tīhi padehi pacchimakehi sassataṃ bhajati ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti. Ito bahiddhāte pabbajitā taṇhācaritā kāmasukhallikānuyogamanuyuttā viharanti. Tena ye ca nissandena diṭṭhicaritā attakilamathānuyogamanuyuttā viharanti. Tena yeva diṭṭhisukhena ettāvatā bāhirako payogo.
于此,渴爱行的众生执着于众生想,不见生灭。他们于五蕴中随观我:「有色之我,或我中有色,或色中有我」。如是五蕴。他们以其他诸蕴随观我。那些见增盛的众生修观时,直接从诸蕴随观我。他们随观色为我。凡是色,即是我。凡是我,即是彼色。他见色之坏灭,此是断见论者。如是,于五蕴的第一种执取,有五种身见趋向断见:「命即是身」。于每一蕴中,以后三句趋向常见:「命是一,身是另一」。于此之外,那些出家的渴爱行者,从事、致力于欲乐的耽溺。以此及其流出,见行者从事、致力于自我折磨。仅以此见之乐,至此为外在的努力。
Tattha diṭṭhicaritā sattā ye ariyadhammavinayaṃ otaranti, te dhammānusārino honti. Ye taṇhācaritā sattā ariyaṃ dhammavinayaṃ otaranti, te saddhānusārino honti.
于此,凡是见行的众生,当他们进入圣法律时,他们成为随法行者。凡是渴爱行的众生,当他们进入圣法律时,他们成为随信行者。
Tattha ye diṭṭhicaritā sattā, te kāmesu dosadiṭṭhī, na ca ye kāmesu anusayā samūhatā, te attakilamathānuyogamanuyuttā viharanti. Tesaṃ satthā dhammaṃ deseti. Añño vā sāvako kāmehi natthi atthoti te ca pubbeyeva kāmehi anatthikā iti kāme appakasirena paṭinissajjanti. Te cetasikena dukkhena anajjhositā. Tena vuccati ‘‘sukhā paṭipadā’’ti . Ye pana taṇhācaritā sattā, te kāmesu ajjhositā, tesaṃ satthā vā dhammaṃ deseti. Aññataro vā bhikkhu kāmehi natthi atthoti, te piyarūpaṃ dukkhena paṭinissajjanti. Tena vuccati ‘‘dukkhā paṭipadā’’ti. Iti ime sabbasattā dvīsu paṭipadāsu samosaraṇaṃ gacchanti dukkhāyañca sukhāyañca.
于此,凡是见行的众生,他们于诸欲中有嗔与见,而非于诸欲中诸随眠已根除者,他们从事、致力于自我折磨。对他们,导师说法,或某位弟子说:「诸欲无利益」。他们先前已对诸欲无欲,因此以少力舍断诸欲。他们不执着于心的苦。因此说「乐行道」。而凡是渴爱行的众众生,他们执着于诸欲,对他们,导师或某位比库说法:「诸欲无利益」。他们以苦舍断可爱之色。因此说「苦行道」。如是,这一切众生于二种行道中会合:于苦与于乐。
Tattha ye diṭṭhicaritā sattā, te dvidhā mudindriyā ca tikkhindriyā ca. Tattha ye diṭṭhicaritā sattā tikkhindriyā sukhena paṭinissajjanti, khippañca abhisamenti, tena vuccati ‘‘khippābhiññā sukhā paṭipadā’’ti. Tattha ye diṭṭhicaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te sukhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati ‘‘sukhā paṭipadā dandhābhiññā’’ti. Tattha taṇhācaritā sattā dvidhā tikkhindriyā ca mudindriyā ca. Tattha ye taṇhācaritā sattā tikkhindriyā dukkhena paṭinissajjanti, khippañca abhisamenti. Tena vuccati ‘‘dukkhā paṭipadā khippābhiññā’’ti. Tattha ye taṇhācaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te dukkhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati ‘‘dukkhā paṭipadā dandhābhiññā’’ti. Imā catasso paṭipadāyo apañcamā achaṭṭhā. Ye hi keci nibbutā nibbāyissanti vā imāhi catūhi paṭipadāhi anaññāhi ayaṃ paṭipadācatukkena kilese niddisati. Yā catukkamaggena ariyadhammesu niddisitabbā, ayaṃ vuccati sīhavikkīḷito nāma nayo.
于此,凡是见行的众生,他们有二种:钝根与利根。于此,凡是见行、利根的众生,以乐舍断,迅速证得,因此说「速通智乐行道」。于此,凡是见行、钝根的众生,相对于第一种利根者较迟证得,他们以乐舍断,迟缓证得。因此说「乐行道迟通智」。于此,渴爱行的众生有二种:利根与钝根。于此,凡是渴爱行、利根的众生,以苦舍断,迅速证得。因此说「苦行道速通智」。于此,凡是渴爱行、钝根的众生,相对于第一种利根者较迟证得,他们以苦舍断,迟缓证得。因此说「苦行道迟通智」。这四种行道,无第五、无第六。凡是已般涅槃者或将般涅槃者,皆以此四种行道,无其他。此以行道四法说明诸烦恼。此应以四法于圣法中说明,此称为狮子游戏之法。
§119
Tatrime cattāro āhārā. Cattāro vipallāsā upādānā yogā ganthā āsavā oghā sallā viññāṇaṭṭhitiyo agatigamanāti, evaṃ imāni sabbāni dasa padāni. Ayaṃ suttassa saṃsandanā.
于此,这四食、四颠倒、诸取、诸轭、诸结、诸漏、诸暴流、诸箭、诸识住、诸恶趣之行,如是,这一切十法。此是经的连结。
Cattāro āhārā. Tattha yo ca kabaḷīkāro āhāro yo ca phasso āhāro, ime taṇhācaritena pahātabbā. Tattha yo ca manosañcetanāhāro yo ca viññāṇāhāro, ime diṭṭhicaritena pahātabbā.
四食。于此,凡是段食与触食,这些应以渴爱行而舍断。于此,凡是意思食与识食,这些应以见行而舍断。
Paṭhamo āhāro paṭhamo vipallāso, dutiyo āhāro dutiyo vipallāso, tatiyo āhāro tatiyo vipallāso, catuttho āhāro catuttho vipallāso. Ime cattāro vipallāsā apañcamā achaṭṭhā. Idañca pamāṇā cattāro āhārā.
第一食是第一颠倒,第二食是第二颠倒,第三食是第三颠倒,第四食是第四颠倒。这四颠倒,无第五、无第六。此以量为四食。
Tattha paṭhame vipallāse ṭhito kāme upādiyati, idaṃ kāmupādānaṃ. Dutiye vipallāse ṭhito anāgataṃ bhavaṃ upādiyati, idaṃ sīlabbatupādānaṃ. Tatiye vipallāse ṭhito viparīto diṭṭhiṃ upādiyati, idaṃ diṭṭhupādānaṃ. Catutthe vipallāse ṭhito khandhe attato upādiyati, idaṃ attavādupādānaṃ.
于此,住于第一颠倒者执取诸欲,这是欲取。住于第二颠倒者执取未来有,这是戒禁取。住于第三颠倒者执取颠倒的见,这是见取。住于第四颠倒者执取诸蕴为我,这是我论取。
Tattha kāmupādāne ṭhito kāme abhijjhāyati ganthati, ayaṃ abhijjhākāyagantho. Sīlabbatupādāne ṭhito byāpādaṃ ganthati, ayaṃ byāpādakāyagantho. Diṭṭhupādāne ṭhito parāmāsaṃ ganthati, ayaṃ parāmāsakāyagantho. Attavādupādāne ṭhito papañcanto ganthati, ayaṃ idaṃsaccābhiniveso kāyagantho.
于此,住于欲取者贪求诸欲而结缚,这是贪欲身结。住于戒禁取者结缚嗔恨,这是嗔恨身结。住于见取者结缚执取,这是执取身结。住于我论取者戏论而结缚,这是「此实谛执」身结。
Tassa ganthitā kilesā āsavanti. Kiñci pana vuccati vippaṭisāro. Ye vippaṭisārā te anusayā. Tattha abhijjhākāyaganthena kāmāsavo, byāpādakāyaganthena bhavāsavo, parāmāsakāyaganthena diṭṭhāsavo, idaṃ saccābhinivesakāyaganthena avijjāsavo.
他的结缚诸烦恼漏出。然而什么被称为追悔呢?那些追悔即是随眠。于此,由贪欲身结而有欲漏,由嗔恨身结而有有漏,由执取身结而有见漏,由「此实谛执」身结而有无明漏。
Te cattāro āsavā vepullabhāvaṃ gatā oghā honti, tena vuccanti ‘‘oghā’’ti. Tattha kāmāsavo kāmogho, bhavāsavo bhavogho, avijjāsavo avijjogho, diṭṭhāsavo diṭṭhogho.
那四漏达到广大状态成为暴流,因此被称为「诸暴流」。于此,欲漏是欲流,有漏是有流,无明漏是无明流,见漏是见流。
Te cattāro oghā āsayamanupaviṭṭhā anusayasahagatā vuccanti. Sallāti hadayamāhacca tiṭṭhantā. Tattha kāmogho rāgasallaṃ, bhavogho dosasallaṃ, avijjogho mohasallaṃ, diṭṭhogho diṭṭhisallaṃ.
那四暴流随入于倾向,与随眠俱被称为。作为箭,刺穿心而住立。于此,欲流是贪箭,有流是嗔箭,无明流是痴箭,见流是见箭。
Imehi catūhi sallehi pariyādinnaṃ viññāṇaṃ catūsu dhammesu tiṭṭhati rūpe vedanāya saññāya saṅkhāresu. Imā catasso viññāṇaṭṭhitiyo. Tattha rāgasallena nandūpasecanaṃ rūpūpagaṃ viññāṇaṃ tiṭṭhati. Dosasallena vedanūpagaṃ mohasallena saññūpagaṃ diṭṭhisallena nandūpasecanaṃ saṅkhārūpagaṃ viññāṇaṃ tiṭṭhati.
被这四箭所摄取的识住立于四法中——色、受、想、行。这些是四识住。于此,由贪箭,以喜为灌溉,识住立于趣向色。由嗔箭趣向受,由痴箭趣向想,由见箭,以喜为灌溉,识住立于趣向行。
Catūhi viññāṇaṭṭhitīhi catubbidhaṃ agatiṃ gacchanti chandā dosā bhayā mohā. Rāgena chandā agatiṃ gacchati, dosena dosā agatiṃ gacchati, mohena mohā agatiṃ gacchati, diṭṭhiyā bhayā agatiṃ gacchati. Iti idañca kammaṃ ime ca kilesā. Ayaṃ saṃsārassa hetu.
由四识住,四种非道而行——欲、嗔、怖、痴。由贪,欲行非道;由嗔,嗔行非道;由痴,痴行非道;由见,怖行非道。如此,这业与这些烦恼,这是轮回之因。
§120
Tatthimā catasso disā kabaḷīkārāhāro ‘‘asubhe subha’’nti vipallāso kāmupādānaṃ kāmayogo abhijjhākāyagantho kāmāsavo kāmogho rāgasallaṃ rūpūpagā viññāṇaṭṭhiti chandā agatigamanaṃ. Ayaṃ paṭhamā disā.
于此,这些四方向:段食、「于须跋为净」之颠倒、欲取、欲轭、贪欲身结、欲漏、欲流、贪箭、色趣向识住、欲之非道而行。这是第一方向。
Phasso āhāro ‘‘dukkhe sukha’’nti vipallāso sīlabbatupādānaṃ bhavayogobyāpādo kāyagantho bhavāsavo bhavogho dosasallaṃ vedanūpagā viññāṇaṭṭhiti dosā agatigamanaṃ, ayaṃ dutiyā disā.
触食是「于苦中乐」之颠倒,是戒禁取,是有轭,是嗔恚,是身系,是有漏,是有流,是嗔箭,是受所到达的识住,是嗔,是趣恶趣,这是第二方。
Manosañcetanāhāro ‘‘anattani attā’’ti vipallāso diṭṭhupādānaṃ diṭṭhiyogo parāmāsakāyagantho diṭṭhāsavo diṭṭhogho diṭṭhisallaṃ saññūpagā viññāṇaṭṭhiti bhayā agatigamanaṃ. Ayaṃ tatiyā disā.
意思食是「于无我中我」之颠倒,是见取,是见轭,是执取,是身系,是见漏,是见流,是见箭,是想所到达的识住,是怖畏,是趣恶趣。这是第三方。
Viññāṇāhāro ‘‘anicce nicca’’nti vipallāso attavādupādānaṃ avijjāyogo idaṃsaccābhiniveso kāyagantho avijjāsavo avijjogho mohasallaṃ saṅkhārūpagā viññāṇaṭṭhiti mohā agatigamanaṃ, ayaṃ catutthī disā. Iti imesaṃ dasannaṃ suttānaṃ paṭhamena padena paṭhamāya disāya ālokanaṃ. Ayaṃ vuccati disālokanā.
识食是「于无常中常」之颠倒,是我论取,是无明轭,是此实执,是身系,是无明漏,是无明流,是痴箭,是行所到达的识住,是痴,是趣恶趣,这是第四方。如此,这十部经的第一句对第一方的观察。这称为方观察。
Catūhi vipallāsehi akusalapakkhe disāvilokanā kilesaṃ saṃyojetvā ayaṃ akusalapakkhe disāvilokanāya bhūmi pañcannaṃ dasannaṃ suttānaṃ yāni paṭhamāni padāni imesaṃ dhammānaṃ ko attho? Eko attho, byañjanameva nānaṃ. Evaṃ dutiyā evaṃ tatiyā evaṃ catutthī. Ayaṃ paṭhamā saṃsandanā.
以四颠倒在不善方观察方,结缚烦恼,这是不善方的方观察之地。五部十部经的第一句,这些法的意义是什么?一个意义,只是文句不同。如此第二,如此第三,如此第四。这是第一结合。
Iminā peyyālena sabbe kilesā catūsu padesu pakkhipitabbā. Tato kusalapakkhe catasso paṭipadā cattāri jhānāni cattāro satipaṭṭhānā cattāro vihārā dibbo brahmā ariyo āneñjo cattāro sammappadhānā cattāro acchariyā abbhutadhammā cattāro adhiṭṭhānā cattāro samādhayo chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhi. Cattāro dhammā sukhabhāgiyā nāññatra bojjhaṅgā nāññatra tapasā nāññatindriyasaṃvarā nāññatra sabbanissaggā cattāri appamāṇāni.
以此总说,一切烦恼应置于四句中。然后在善方:四道,四禅那,须跋,四住,天、梵天、圣、不动,四正勤,四稀有未曾有法,四决意,四定:欲定、精进定、心定、观察定。四法导向乐:非离觉支,非离苦行,非离根律仪,非离一切舍弃,四无量。
Tattha dukkhā paṭipadā dandhābhiññā bhāviyamānā bahulīkariyamānā paṭhamaṃ jhānaṃ paripūreti, paṭhamaṃ jhānaṃ paripuṇṇaṃ paṭhamaṃ satipaṭṭhānaṃ paripūreti , paṭhamaṃ satipaṭṭhānaṃ paripuṇṇaṃ paṭhamaṃ vihāraṃ paripūreti, paṭhamo vihāro paripuṇṇo paṭhamaṃ sammappadhānaṃ paripūreti, paṭhamaṃ sammappadhānaṃ paripuṇṇaṃ paṭhamaṃ acchariyaṃ abbhutadhammaṃ paripūreti, paṭhamo acchariyo abbhuto dhammo paripuṇṇo paṭhamaṃ adhiṭṭhānaṃ paripūreti, paṭhamaṃ adhiṭṭhānaṃ paripuṇṇaṃ chandasamādhiṃ paripūreti, chandasamādhi paripuṇṇo indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripuṇṇo paṭhamaṃ mettāappamāṇaṃ paripūreti. Evaṃ yāva sabbanissaggo catutthaṃ appamāṇaṃ paripūreti.
其中,苦道迟通智,被修习、被多作时,圆满第一禅那;第一禅那圆满时,圆满第一须跋;第一须跋圆满时,圆满第一住;第一住圆满时,圆满第一正勤;第一正勤圆满时,圆满第一稀有未曾有法;第一稀有未曾有法圆满时,圆满第一决意;第一决意圆满时,圆满欲定;欲定圆满时,圆满根律仪;根律仪圆满时,圆满第一慈无量。如此,乃至一切舍弃圆满第四无量。
Tattha paṭhamā ca paṭipadā paṭhamañca jhānaṃ paṭhamañca satipaṭṭhānaṃ paṭhamo ca vihāro paṭhamañca sammappadhānaṃ paṭhamo ca acchariyo abbhuto dhammo saccādhiṭṭhānañca chandasamādhi ca indriyasaṃvaro ca mettā ca appamāṇaṃ. Ayaṃ paṭhamā disā.
其中,第一道与第一禅那与第一须跋与第一住与第一正勤与第一稀有未曾有法与谛决意与欲定与根律仪与慈无量。这是第一方。
Dukkhā ca paṭipadā khippābhiññā dutiyaṃ jhānaṃ dutiyañca satipaṭṭhānaṃ dutiyo ca vihāro dutiyañca sammappadhānaṃ dutiyo ca acchariyo abbhuto dhammo cāgādhiṭṭhānaṃ cittasamādhi cattāro iddhipādā karuṇā ca appamāṇaṃ, ayaṃ dutiyā disā.
苦道速通智,第二禅那与第二须跋与第二住与第二正勤与第二稀有未曾有法与舍决意与心定与四神足与悲无量,这是第二方。
Sukhā ca paṭipadā dandhābhiññā tatiyañca jhānaṃ tatiyañca satipaṭṭhānaṃ tatiyo ca vihāro tatiyañca sammappadhānaṃ tatiyo ca acchariyo abbhuto dhammo paññādhiṭṭhānañca vīriyasamādhi ca bojjhaṅgā ca muditā ca appamāṇaṃ. Ayaṃ tatiyā disā.
乐行道迟通智,第三禅那、第三须跋、第三住、第三正勤、第三稀有未曾有法、慧为依止、精进定觉支、喜无量。这是第三方。
Sukhā ca paṭipadā khippābhiññā catutthaṃ jhānaṃ catutthañca satipaṭṭhānaṃ catuttho ca vihāro catutthañca sammappadhānaṃ catuttho ca acchariyo abbhuto dhammo upasamādhiṭṭhānañca vīmaṃsāsamādhi ca sabbanissaggo ca upekkhā appamāṇañca. Ayaṃ catutthī disā. Imāsaṃ catassannaṃ disānaṃ ālokanā. Ayaṃ vuccati disālokano nāma nayo.
乐行道速通智,第四禅那、第须跋、第四住、第四正勤、第四稀有未曾有法、轻安为依止、择法定、一切舍、舍无量。这是第四方。这是对这四方的观察。这称为方观察之法。
Tatthāyaṃ yojanā. Cattāro ca āhārā catasso ca paṭipadā, cattāro ca vipallāsā cattāro ca satipaṭṭhānā, cattāri ca upādānāni cattāri ca jhānāni cattāro ca yogā vihārā ca, ganthā ca sammappadhānā ca, āsavā ca acchariyā abbhutadhammā ca, oghā ca adhiṭṭhānāni ca, sallā ca samādhayo, viññāṇaṭṭhitiyo cattāro ca sukhabhāgiyā dhammā, cattāri ca agatigamanāni cattāri ca appamāṇāni iti kusalākusalānaṃ paṭipakkhavasena yojanā, ayaṃ vuccati disālokano nayo.
于此,这是结合:四食与四行道,四颠倒与须跋,四取与四禅那、四轭、诸住、诸结、诸正勤、诸漏、诸稀有未曾有法、诸暴流与诸依止、诸箭与诸定、识住与四乐分法、四非道与四无量,如此以善与不善的对治而结合,这称为方观察之法。
Tassa cattāri sāmaññaphalāni pariyosānaṃ, yo ca dhammo kusalākusalaniddese paṭhamo disāniddeso, imassa sotāpattiphalaṃ pariyosānaṃ dutiyaṃ sakadāgāmiphalaṃ, tatiyaṃ anāgāmiphalaṃ, catutthaṃ arahattaphalaṃ.
其四沙门果为终结。凡在善不善说中的第一方说,此以须陀洹果为终结;第二以斯陀含果,第三以阿那含果,第四以阿拉汉果。
Tattha katamo tipukkhalo nayo? Ye ca dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti dve puggalā, ye ca sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti dve puggalā.
于此,什么是三人之法?以苦行道迟通智与速通智而出离的二人,以乐行道迟通智与速通智而出离的二人。
Imesaṃ catunnaṃ puggalānaṃ yo puggalo sukhāya paṭipadāya dandhābhiññāya niyyāti, yo ca puggalo dukkhāya paṭipadāya khippābhiññāya niyyāti. Ime dve puggalā bhavanti. Tattha yo sukhāya paṭipadāya khippābhiññāya niyyāti , ayaṃ ugghaṭitaññū. Yo pacchimo puggalo sādhāraṇo, ayaṃ vipañcitaññū. Yo puggalo dandhābhiññāya dukkhāya paṭipadāya niyyāti, ayaṃ neyyo. Ime cattāro bhavitvā tīṇi honti, tattha ugghaṭitaññussa samathapubbaṅgamā vipassanā, neyyassa vipassanāpubbaṅgamo samatho, vipañcitaññussa samathavipassanā yuganaddhā. Ugghaṭitaññussa mudukā desanā, neyyassa tikkhā desanā, vipañcitaññussa tikkhamudukā desanā.
于这四种人中,以乐行道迟通智而出离的人,与以苦行道速通智而出离的人,这是二人。于此,以乐行道速通智而出离者,这是俊慧者。最后的人是共通者,这是广演知者。以迟通智苦行道而出离的人,这是所引导者。这四者成为三者。于此,俊慧者的观以止为先,所引导者的止以观为先,广演知者的止与观是双连的。俊慧者的教导是柔软的,所引导者的教导是锐利的,广演知者的教导是锐利柔软的。
Ugghaṭitaññussa adhipaññāsikkhā, neyyassa adhicittasikkhā, vipañcitaññussa adhisīlasikkhā. Iti imesaṃ puggalānaṃ catūhi paṭipadāhi niyyānaṃ.
俊慧者的增上慧学,所引导者的增上心学,广演知者的增上戒学。如此,这些人以四行道而出离。
Tattha ayaṃ saṃkileso, tīṇi akusalamūlāni tayo phassā tisso vedanā tayo upavicārā tayo saṃkilesā tayo vitakkā tayo pariḷāhā tīṇi saṅkhatalakkhaṇāni tisso dukkhatāti.
于此,这是杂染:三不善根、三触、三受、三寻思、三杂染、三寻、三热恼、三三十二相、三苦性。
Tīṇi akusalamūlānīti lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. Tayo phassāti sukhavedanīyo phasso, dukkhavedanīyo phasso, adukkhamasukhavedanīyo phasso. Tisso vedanāti sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. Tayo upavicārāti somanassopavicāro domanassopavicāro upekkhopavicāro. Tayo saṃkilesāti rāgo doso moho. Tayo vitakkāti kāmavitakko byāpādavitakko vihiṃsāvitakko. Tayo pariḷāhāti rāgajo dosajo mohajo. Tīṇi saṅkhatalakkhaṇānīti uppādo ṭhiti vayo. Tisso dukkhatāti dukkhadukkhatā vipariṇāmadukkhatā saṅkhatadukkhatā.
三不善根者:贪是不善根,嗔是不善根,痴是不善根。三触者:乐受触,苦受触,不苦不乐受触。三受者:乐受,苦受,不苦不乐受。三寻求者:喜寻求,忧寻求,舍寻求。三杂染者:贪,嗔,痴。三寻者:欲寻,嗔恚寻,害寻。三热恼者:贪生,嗔生,痴生。三三十二相者:生,住,灭。三苦性者:苦苦性,坏苦性,行苦性。
Tattha lobho akusalamūlaṃ kuto samuṭṭhitaṃ? Tividhaṃ ārammaṇaṃ manāpikaṃ amanāpikaṃ upekkhāṭhāniyañca. Tattha manāpikena ārammaṇena lobho akusalamūlaṃ samuṭṭhahati. Iti manāpikā ārammaṇā sukhavedanīyo phasso, sukhavedanīyaṃ phassaṃ paṭicca uppajjate sukhavedanā, sukhavedanaṃ paṭicca uppajjate somanassūpavicāro, somanassūpavicāraṃ paṭicca uppajjate rāgo, rāgaṃ paṭicca uppajjate kāmavitakko, kāmavitakkaṃ paṭicca uppajjate rāgajo pariḷāho rāgajaṃ pariḷāhaṃ paṭicca uppajjate uppādo saṅkhatalakkhaṇo, uppādaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate vipariṇāmadukkhatā.
于此,贪不善根从何生起?所缘有三种:可意的,不可意的,及舍处的。于此,由可意的所缘,贪不善根生起。如此,从可意的所缘生起乐受触,缘乐受触生起乐受,缘乐受生起喜寻求,缘喜寻求生起贪,缘贪生起欲寻,缘欲寻生起贪生热恼,缘贪生热恼生起生三十二相,缘生三十二相生起坏苦性。
Doso akusalamūlaṃ kuto samuṭṭhitaṃ? Amanāpikena ārammaṇena doso akusalamūlaṃ samuṭṭhitaṃ. Iti amanāpikā ārammaṇā dukkhavedanīyo phasso, dukkhavedanīyaṃ phassaṃ paṭicca uppajjate dukkhavedanā, dukkhavedanaṃ paṭicca uppajjate domanassūpavicāro, domanassūpavicāraṃ paṭicca uppajjate doso, dosaṃ paṭicca uppajjate byāpādavitakko, byāpādavitakkaṃ paṭicca uppajjate dosajo pariḷāho, dosajaṃ pariḷāhaṃ paṭicca uppajjate ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ, ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate dukkhadukkhatā vedanā.
嗔不善根从何生起?由不可意的所缘,嗔不善根生起。如此,从不可意的所缘生起苦受触,缘苦受触生起苦受,缘苦受生起忧寻求,缘忧寻求生起嗔,缘嗔生起嗔恚寻,缘嗔恚寻生起嗔生热恼,缘嗔生热恼生起住之变异三十二相,缘住之变异三十二相生起苦苦性受。
Moho akusalamūlaṃ kuto samuṭṭhitaṃ? Upekkhāṭhāniyena ārammaṇena moho akusalamūlaṃ samuṭṭhitaṃ. Iti upekkhāṭhāniyā ārammaṇā adukkhamasukhavedanīyo phasso, adukkhamasukhavedanīyaṃ phassaṃ paṭicca uppajjate adukkhamasukhā vedanā, adukkhamasukhavedanaṃ paṭicca uppajjate upekkhūpavicāro, upekkhūpavicāraṃ paṭicca uppajjate moho, mohaṃ paṭicca uppajjate vihiṃsāvitakko, vihiṃsāvitakkaṃ paṭicca uppajjate mohajo pariḷāho, mohajaṃ pariḷāhaṃ paṭicca uppajjate vayo saṅkhatalakkhaṇaṃ, vayaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate saṅkhatadukkhatā, iti ayaṃ tiṇṇaṃ kilesānaṃ niddeso, ayaṃ vuccate kusalapakkhe tipukkhalo nayo.
痴不善根从何生起?由舍处的所缘,痴不善根生起。如此,从舍处的所缘生起不苦不乐受触,缘不苦不乐受触生起不苦不乐受,缘不苦不乐受生起舍寻求,缘舍寻求生起痴,缘痴生起害寻,缘害寻生起痴生热恼,缘痴生热恼生起灭三十二相,缘灭三十二相生起行苦性。如此,这是三烦恼的分别论,这称为善品方面的三轮法。
Iti tīṇi akusalamūlāni na catutthāni na pañcamāni, tayo phassāti tisso vedanā yāva saṅkhatadukkhatāti, yo koci akusalapakkho, sabbo so tīsu akusalamūlesu samosarati.
如此,三不善根,非四非五;三触乃至三受,乃至行苦性,任何不善品,一切皆摄入于三不善根中。
Tattha katamo kusalapakkho? Tīṇi kusalamūlāni, tisso paññā sutamayī paññā cintāmayī paññā bhāvanāmayī paññā. Tayo samādhī savitakkasavicāro…pe… tisso sikkhā adhisīlasikkhā…pe… sikkhā. Tīṇi nimittāni samathanimittaṃ paggahanimittaṃ upekkhānimittaṃ. Tayo vitakkā nekkhammavitakko…pe… avihiṃsāvitakko. Tīṇi indriyāni anaññātaññassāmītindriyanti vitthāro. Tayo upavicārā nekkhammūpavicāro abyāpādūpavicāro avihiṃsūpavicāro. Tisso esanā kāmesanā bhavesanā brahmacariyesanā. Tayo khandhā sīlakkhandho samādhikkhandho paññākkhandho.
于此,何为善品?三善根,三慧:闻所成慧,思所成慧,修所成慧。三定:有寻有伺……(等)。三学:增上戒学……(等)学。三相:止相,策励相,舍相。三寻:出离寻……(等)无害寻。三根:未知当知根等详说。三寻求:出离寻求,无嗔寻求,无害寻求。三寻:欲寻,有寻,梵行寻。三蕴:戒蕴,定蕴,慧蕴。
Tattha yaṃ alobho kusalamūlaṃ, taṃ sutamayipaññaṃ paripūreti, sutamayī paññā paripuṇṇā savitakkaṃ savicāraṃ samādhiṃ paripūreti, savitakko savicāro samādhi paripuṇṇo adhicittasikkhaṃ paripūreti, adhicittasikkhā paripuṇṇā samathanimittaṃ paripūreti, samathanimittaṃ paripuṇṇaṃ nekkhammavitakkaṃ paripūreti, nekkhammavitakko paripuṇṇo anaññātaññassāmītindriyaṃ paripūreti, anaññātaññassāmītindriyaṃ paripuṇṇaṃ nekkhammūpavicāraṃ paripūreti, nekkhammūpavicāro paripuṇṇo kāmesanaṃ pajahati, kāmesanappahānaṃ samādhikkhandhaṃ paripūreti.
于此,无贪善根圆满闻所成慧,闻所成慧圆满则圆满有寻有伺定,有寻有伺定圆满则圆满增上心学,增上心学圆满则圆满止相,止相圆满则圆满出离寻,出离寻圆满则圆满未知当知根,未知当知根圆满则圆满出离寻求,出离寻求圆满则舍断欲寻,舍断欲寻则圆满定蕴。
Adoso kusalamūlaṃ cintāmayipaññaṃ paripūreti, cintāmayī paññā paripuṇṇā avitakkavicāramattaṃ samādhiṃ paripūreti . Avitakkavicāramatto samādhi paripuṇṇo adhisīlasikkhaṃ paripūreti, adhisīlasikkhā paripuṇṇā upekkhānimittaṃ paripūreti, upekkhānimittaṃ paripuṇṇaṃ abyāpādavitakkaṃ paripūreti, abyāpādavitakko paripuṇṇo aññindriyaṃ paripūreti, aññindriyaṃ paripuṇṇaṃ abyāpādūpavicāraṃ paripūreti, abyāpādūpavicāro paripuṇṇo bhavesanaṃ pajahati, bhavesanappahānaṃ sīlakkhandhaṃ paripūreti.
无嗔善根圆满思所成慧,思所成慧圆满则圆满无寻唯伺定,无寻唯伺定圆满则圆满增上戒学,增上戒学圆满则圆满舍相,舍相圆满则圆满无嗔寻,无嗔寻圆满则圆满已知根,已知根圆满则圆满无嗔寻求,无嗔寻求圆满则舍断有寻,舍断有寻则圆满戒蕴。
Amoho kusalamūlaṃ bhāvanāmayipaññaṃ paripūreti, bhāvanāmayīpaññā paripuṇṇā avitakkaavicāraṃ samādhiṃ paripūreti, avitakko avicāro samādhi paripuṇṇo adhipaññāsikkhaṃ paripūreti, adhipaññāsikkhā paripuṇṇā paggahanimittaṃ paripūreti, paggahanimittaṃ paripuṇṇaṃ aññātāvino indriyaṃ paripūreti, aññātāvino indriyaṃ paripuṇṇaṃ avihiṃsūpavicāraṃ paripūreti, avihiṃsūpavicāro paripuṇṇo brahmacariyesanaṃ paripūreti, brahmacariyesanā paripuṇṇā paññākkhandhaṃ paripūreti.
无痴善根圆满修所成慧,修所成慧圆满则圆满无寻无伺之定,无寻无伺之定圆满则圆满增上慧学,增上慧学圆满则圆满策励相,策励相圆满则圆满未知当知根,未知当知根圆满则圆满无害寻,无害寻圆满则圆满梵行寻求,梵行寻求圆满则圆满慧蕴。
Iti ime tayo dhammā kusalapakkhikā sabbe kusalā dhammā tīhi tikaniddesehi niddisiyanti tīṇi vimokkhamukhāni tassa pariyosānaṃ. Tattha paṭhamena appaṇihitaṃ, dutiyena suññataṃ, tatiyena animittaṃ. Ayaṃ vuccati dutiyo tipukkhalo nāma nayo.
如是这三法是善品,一切善法以三种三法分类而被阐明,三解脱门是其终点。于此,以第一为无愿,以第二为空,以第三为无相。这被称为第二种三轮转之法门。
Tattha ye ime tayo puggalā ugghaṭitaññū vipañcitaññū neyyoti. Imesaṃ tiṇṇaṃ puggalānaṃ ye ca puggalā sukhāya paṭipadāya khippābhiññāya, sukhāya paṭipadāya dandhābhiññāya ca niyyanti, te dve puggalā. Ye ca dve puggalā dukkhāya paṭipadāya khippābhiññāya, dukkhāya paṭipadāya dandhābhiññāya ca niyyanti , ime cattāro tena visesena dve bhavanti diṭṭhicarito ca taṇhācarito ca. Ime cattāro bhavitvā tayo bhavanti, tayo bhavitvā dve bhavanti. Imesaṃ dvinnaṃ puggalānaṃ ayaṃ saṃkileso, avijjā ca taṇhā ca, ahirikañca anottappañca, assati ca asampajaññañca, nīvaraṇāni ca saṃyojanāni ca, ajjhosānañca abhiniveso ca, ahaṃkāro ca mamaṃkāro ca, assaddhiyañca dovacassañca, kosajjañca ayoniso ca manasikāro, vicikicchā ca abhijjhā ca, asaddhammassavanañca asamāpatti ca.
于此,这三种人:利慧者、广演知者、应受引导者。于这三种人中,以乐行道速通达者、以乐行道迟通达者而出离,这是两种人。以苦行道速通达者、以苦行道迟通达者而出离,这四种人以那差别而成为二种:见行者与爱行者。这四种成为三种,三种成为二种。这二种人的杂染是:无明与渴爱,无惭与无愧,失念与不正知,诸盖与诸结,执着与固执,我慢与我所慢,不信与难教,懈怠与不如理作意,疑与贪欲,不听闻正法与不证得。
Tattha avijjā ca ahirikañca assati ca nīvaraṇāni ca ajjhosānañca ahaṃkāro ca assaddhiyañca kosajjañca vicikicchā ca asaddhammassavanañca, ayaṃ ekā disā.
于此,无明、无惭、失念、诸盖、执着、我慢、不信、懈怠、疑、不听闻正法,这是一方。
Taṇhā ca anottappañca asampajaññañca saṃyojanāni ca abhiniveso ca mamaṃkāro ca dovacassatā ca ayoniso manasikāro ca abhijjhā ca asamāpatti ca, ayaṃ dutiyā disā. Dasannaṃ dukānaṃ dasa padāni paṭhamāni kātabbāni. Saṃkhittena atthaṃ ñāpenti paṭipakkhe kaṇhapakkhassa sabbesaṃ dukānaṃ dasa padāni dutiyakāni, ayaṃ dutiyā disā.
渴爱、无愧、不正知、诸结、固执、我所慢、难教、不如理作意、贪欲、不证得,这是第二方。十对之十个初句应作。简略地说明义理,作为黑品之对治,一切对之十个第二句,这是第二方。
Iti akusalānaṃ dhammānaṃ dukkhaniddeso, ayaṃ samudayo. Yaṃ taṃ dhammaṃ ajjhāvasati nāmañca rūpañca idaṃ dukkhaṃ iti ayañca samudayo, idañca dukkhaṃ, imāni dve saccāni dukkhañca samudayo ca nandiyāvaṭṭassa nayassa paṭhamaniddeso.
如是诸不善法之苦的阐明,这是集。凡依止那法者,名与色,这是苦,这是集,这是苦,这二谛——苦与集——是喜贪轮转之法门的第一阐明。
Tattha katamo kusalapakkho? Samatho ca vipassanā ca, vijjā ca caraṇañca, sati ca sampajaññañca, hirī ca ottappañca, ahaṃkārappahānañca mamaṃkārappahānañca, sammāvāyāmo ca yoniso ca manasikāro, sammāsati ca sammāsamādhi ca, paññā ca nibbidā ca, samāpatti ca saddhammassavanañca, somanassañca dhammānudhammappaṭipatti ca.
于此,什么是善品?止与观,明与行,念与正知,惭与愧,我慢之舍断与我所慢之舍断,正精进与如理作意,正念与正定,慧与厌离,证得与听闻正法,悦意与法随法行。
Tattha samatho ca vijjā ca sati ca hirī ca ahaṃkārappahānañca sammāvāyāmo ca sammāsati ca paññā ca samāpatti ca somanassañca, ime dhammā ekā disā. Vipassanā ca caraṇañca sampajaññañca ottappañca mamaṃkārappahānañca yoniso manasikāro ca sammāsamādhi ca nibbidā ca saddhammassavanañca dhammānudhammappaṭipatti ca, ayaṃ dutiyā disā. Iti kusalapakkhe ca akusalapakkhe ca nandiyāvaṭṭassa pana nayassa catasso disā.
于此,止、明、念、惭、我慢之舍断、正精进、正念、慧、证得、悦意,这些法是一方。观、行、正知、愧、我所慢之舍断、如理作意、正定、厌离、听闻正法、法随法行,这是第二方。如是于善品与不善品,喜贪轮转之法门有四方。
Tāsu yāni akusalapakkhassa paṭhamāni padāni akusalāni kusalehi pahānaṃ gacchanti, tāni kusalapakkhe dutiyehi padehi pahānaṃ gacchanti. Tesaṃ pahānā rāgavirāgā cetovimutti yāni akusalapakkhassa dutiyāni akusalapadāni pahānaṃ gacchanti, tāni kusalapakkhassa paṭhamehi padehi pahānaṃ gacchanti. Tesaṃ pahānā avijjāvirāgā paññāvimutti pariyosānaṃ. Imesaṃ tiṇṇaṃ nayānaṃ paṭhamo nayo sīhavikkīḷito nāma. Aṭṭha padāni cattāri ca kusalāni cattāri ca akusalāni imāni aṭṭha padāni mūlapadāni, atthanayena dutiyo tipukkhalo. So chahi dhammehi neti kusalamūlāni ca neti akusalamūlāni ca, iti imāni cha padāni purimakāni ca aṭṭha mūlapadāni imāni cuddasa padāni aṭṭhārasannaṃ mūlapadānaṃ. Tattha yo pacchimako nayo nandiyāvaṭṭo, so catūhi dhammehi neti. Avijjāya ca taṇhāya ca samathena ca vipassanāya ca, ime cattāro dhammā imāni aṭṭhārasa mūlapadāni tīsu nayesu niddiṭṭhāni.
其中,属于不善方的第一足的诸不善,被诸善所断,那些被善方的第二足所断。由于断除它们,由于离贪而心解脱,属于不善方的第二不善足被断,那些被善方的第一足所断。由于断除它们,由于离无明而慧解脱为终结。这三种方法中的第一种方法名为狮子游戏。八足——四善与四不善——这八足是根本足,以义理而言第二是三轮。它以六法引导善根与不善根,如此这六足与前面的八根本足,这十四足是十八根本足。其中,最后的方法是欢喜轮回,它以四法引导。以无明、渴爱、止与观,这四法是在三种方法中所说的这十八根本足。
Tattha yāni nava padāni kusalāni, tattha sabbaṃ kusalaṃ samosarati. Tesañca navannaṃ mūlānaṃ cattāri padāni sīhavikkīḷitanaye tīṇi tipukkhale dve nandiyāvaṭṭe, iccete kusalassa pakkhā. Tattha yāni nava padāni kusalāni, tattha sabbaṃ kusalaṃ yujjati. Tattha sīhavikkīḷite naye cattāri padāni tīṇi tipukkhale dve nandiyāvaṭṭe imāni nava padāni kusalāni niddiṭṭhāni.
其中,九善足,一切善在此集合。这九根本中,四足在狮子游戏方法中,三足在三轮中,二足在欢喜轮回中,这些是善的方面。其中,九善足,一切善在此相应。其中,在狮子游戏方法中四足,三足在三轮中,二足在欢喜轮回中,这九善足已被说明。
Tattha yāni nandiyāvaṭṭe naye cattāri padāni, tattha aṭṭhārasa mūlapadāni samosaranti. Yathā kathaṃ, samatho ca alobho ca adoso ca asubhasaññā ca dukkhasaññā ca imāni kusalapakkhe pañca padāni samathaṃ bhajanti. Vipassanā ca amoho ca aniccasaññā ca anattasaññā ca imāni cattāri padāni vipassanaṃ bhajanti. Imāni nava padāni kusalāni dvīsu padesu yojitāni, tattha akusalapakkhe navannaṃ akusalamūlapadānaṃ yā ca taṇhā yo ca lobho yo ca doso yā ca subhasaññā yā ca sukhasaññā, imāni pañca padāni taṇhaṃ bhajanti . Yā ca avijjā yo ca moho yā ca niccasaññā yā ca attasaññā, imāni cattāri padāni avijjaṃ bhajanti. Etāni nava padāni akusalāni susaṃkhittāni. Iti tayo nayā ekaṃ nayaṃ na paviṭṭhā. Evaṃ aṭṭhārasa mūlapadāni nandiyāvaṭṭanaye niddisitabbāni.
其中,在欢喜轮回方法中的四足,十八根本足在此集合。如何呢?止、无贪、无嗔、须跋想与苦想,这五足在善方归于止。观、无痴、无常想与无我想,这四足归于观。这九善足被结合于二足中。其中,在不善方,九不善根本足中,渴爱、贪、嗔、净想与乐想,这五足归于渴爱。无明、痴、常想与我想,这四足归于无明。这九不善足被完全归纳。如此三种方法进入一种方法。这样十八根本足应在欢喜轮回方法中说明。
Kathaṃ aṭṭhārasa mūlapadāni, tipukkhale naye yujjanti? Navannaṃ padānaṃ kusalānaṃ, vipassanā ca amoho ca aniccasaññā ca anattasaññā ca, imāni cattāri padāni; amoho ca samatho ca alobho ca asubhasaññā ca, imāni cattāri padāni; lobho ca doso ca, evaṃ imāni nava padāni tīsu kusalesu yojetabbāni. Tattha navannaṃ padānaṃ akusalānaṃ taṇhā ca lobho ca subhasaññā ca sukhasaññā ca, imāni cattāri padāni lobho akusalamūlaṃ; avijjā ca moho ca niccasaññā ca attasaññā ca ayaṃ moho ayaṃ doso, ye ca imāni nava padāni tīsu akusalesu yojitāni. Evaṃ aṭṭhārasa mūlapadāni kusalamūlesu ca yojetvā tipukkhalena nayena niddisitabbāni.
如何十八根本足在三轮方法中相应?九善足中,观、无痴、无常想与无我想,这四足;无痴、止、无贪与须跋想,这四足;贪与嗔,如此这九足应结合于三善中。其中,九不善足中,渴爱、贪、净想与乐想,这四足是贪不善根;无明、痴、常想与我想,这是痴,这是嗔,这九足被结合于三不善中。这样十八根本足结合于善根后,应以三轮方法说明。
Kathaṃ aṭṭhārasa mūlapadāni sīhavikkīḷite naye yujjanti? Taṇhā ca subhasaññā ca, ayaṃ paṭhamo vipallāso. Lobho ca sukhasaññā ca, ayaṃ dutiyo vipallāso. Avijjā ca niccasaññā ca, ayaṃ tatiyo vipallāso. Moho ca attasaññā ca, ayaṃ catuttho vipallāso. Iti nava padāni akusalamūlāni catūsu padesu yojitāni. Tattha navannaṃ mūlapadānaṃ kusalānaṃ samatho ca asubhasaññā ca, idaṃ paṭhamaṃ satipaṭṭhānaṃ. Alobho ca dukkhasaññā ca, idaṃ dutiyaṃ satipaṭṭhānaṃ. Vipassanā ca aniccasaññā ca, idaṃ tatiyaṃ satipaṭṭhānaṃ. Amoho ca anattasaññā ca, idaṃ catutthaṃ satipaṭṭhānaṃ. Imāni aṭṭhārasa mūlapadāni sīhavikkīḷitanayaṃ anupaviṭṭhāni. Imesaṃ tiṇṇaṃ nayānaṃ yā bhūmi ca yo rāgo ca yo doso ca ekaṃ nayaṃ pavisati. Ekassa nayassa akusale vā dhamme kusale vā dhamme viññāte paṭipakkho anvesitabbo, paṭipakkhe anvesitvā so nayo niddisitabbo, tamhi naye niddiṭṭho. Yathā ekamhi naye sabbe nayā paviṭṭhā tathā niddisitabbā. Ekamhi ca naye aṭṭhārasa mūlapadāni paviṭṭhāni, tamhi dhamme viññāte sabbe dhammā viññātā honti. Imesaṃ tiṇṇaṃ nayānaṃ sīhavikkīḷitanayassa cattāri phalāni pariyosānaṃ. Paṭhamāya disāya paṭhamaṃ phalaṃ, dutiyāya disāya dutiyaṃ phalaṃ, tatiyāya disāya tatiyaṃ phalaṃ, catutthāya disāya catutthaṃ phalaṃ. Tipukkhalassa nayassa tīṇi vimokkhamukhāni pariyosānaṃ. Paṭhamāya disāya appaṇihitaṃ, dutiyāya disāya suññataṃ, tatiyāya disāya animittaṃ. Nandiyāvaṭṭassa nayassa rāgavirāgā cetovimutti avijjāvirāgā ca paññāvimutti pariyosānaṃ . Paṭhamāya disāya rāgavirāgā cetovimutti, dutiyāya disāya avijjāvirāgā paññāvimutti. Ime tayo nayā imesaṃ tiṇṇaṃ nayānaṃ aṭṭhārasannaṃ mūlapadānaṃ ālokanā, ayaṃ vuccati disālokano nayo. Āloketvāna jānāti ‘‘ayaṃ dhammo imaṃ dhammaṃ bhajatī’’ti sammā yojanā. Kusalapakkhe akusalapakkhe ca ayaṃ nayo aṅkuso nāma. Ime pañca nayā.
如何十八根本足在狮子游戏方法中相应?渴爱与净想,这是第一颠倒。贪与乐想,这是第二颠倒。无明与常想,这是第三颠倒。痴与我想,这是第四颠倒。如此九不善根本足被结合于四足中。其中,九善根本足中,止与须跋想,这是第一须跋。无贪与苦想,这是第二须跋。观与无常想,这是第三须跋。无痴与无我想,这是第须跋。这十八根本足进入狮子游戏方法。这三种方法中,地、贪与嗔进入一种方法。了知一种方法的不善法或善法后,应寻求对治,寻求对治后应说明那方法,在那方法中已说明。如同在一种方法中所有方法都已进入,应如此说明。在一种方法中十八根本足已进入,了知那法后,一切法被了知。这三种方法中,狮子游戏方法以四果为终结。第一方向第一果,第二方向第二果,第三方向第三果,第四方向第四果。三轮方法以三解脱门为终结。第一方向无愿,第二方向空,第三方向无相。欢喜轮回方法以离贪而心解脱、离无明而慧解脱为终结。第一方向离贪而心解脱,第二方向离无明而慧解脱。这三种方法,这三种方法的十八根本足的观察,这称为方向观察方法。观察后了知「此法归于此法」,这是正确的结合。在善方与不善方,这方法名为钩。这五种方法。
Tatthimā uddānagāthā于此有诸摄颂
Taṇhā ca avijjāpi ca, lobho doso tatheva moho ca;
渴爱与无明,贪、嗔以及痴;
Cattāro ca vipallāsā, kilesabhūmī nava padāni.
四种颠倒,烦恼地九足。
Ye ca satipaṭṭhānā, samatho ca vipassanā kusalamūlā;
诸须跋,止与观、诸善根;
Etaṃ sabbaṃ kusalaṃ, indriyabhūmī nava padāni.
这一切是善,根界九足处。
Sabbakusalaṃ navahi padehi yujjati, navahi ceva akusalaṃ;
一切善以九足处相应,九亦与不善;
Ete te mūlapadā, ubhato aṭṭhārasa padāni.
这些是根足处,两者十八足处。
Taṇhā ceva avijjā ca, samatho ca vipassanā;
渴爱与无明,止与观;
Yo neti sabbesu yogayutto, ayaṃ nayo nandiyāvaṭṭo.
于一切轭相应者引导,此是欢喜轮转之理。
Yaṃ kusalamūlehi, nayati kusalaakusalamūlehi;
以善根,以善不善根引导;
Bhūtaṃ tathaṃ avitathaṃ, tipukkhalaṃ taṃ nayaṃ āhu.
已成、如是、不异,彼称此理为三善巧。
So neti vipallāsehi, kilesaindriyehi ca;
他以颠倒、以烦恼诸根引导;
Dhamme taṃ nayaṃ vinayamāhu, sīhavikkīḷitaṃ nāma.
在法中,他们称那种方法、律为「狮子游戏」。
Veyyākaraṇe vutte, kusalatāhi akusalatāhi ca;
在分别论中所说的,由善与不善;
Tayo ālokayati, ayaṃ nayo disālocano nāma.
他观察三者,这种方法名为「观察诸方」。
Oloketvā disālocanena, ukkhipiya yaṃ samāneti;
以观察诸方观察后,举起所平等的;
Sabbe kusalākusale, ayaṃ nayo aṅkuso nāma.
一切善与不善,这种方法名为「钩」。
Nayasamuṭṭhānaṃ. · 方法之等起
Peṭakopadese mahākaccāyanassa therassa suttavibhaṅgassa · 《藏释》中玛哈咖吒那长老之经分别
Dassanaṃ samattaṃ.
见已完成。
Yāni catukkāni akusalāni kusalāni ca sīhavikkīḷite naye niddiṭṭhāni, tikāni kusalāni ca akusalāni ca tipukkhale naye niddiṭṭhāni, dukāni kusalāni ca akusalāni ca nandiyāvaṭṭe naye niddiṭṭhāni. Yesu dvīsu dhammesu kusalesu so attho tikesu vibhajjamānassa bhavabhūmi, atha ca sabbo ca attho tīhi byañjanehi niddisati. Tattakāni vuccati. Yo attho catūhi padehi aṭṭhavīsatibhāgehi natthibhūmi niddisituṃ, avacarantova catūhi padehi niddisati. Iti yaṃ yathāniddiṭṭhassa avikosanā idaṃ pamāṇaṃ. Yathā sabbe samādhayo tīsu samādhīsu pariyesitabbā, savitakkasavicāre avitakkavicāramatte avitakkaavicāre idaṃ pamāṇaṃ, natthi catuttho samādhi. Tathā tisso paññā cintāmayī sutamayī bhāvanāmayī sabbāsu paññāsu niddisati, natthi catutthī paññā na cintāmayī na sutamayī na bhāvanāmayī, paññā nāssa atthi imesaṃ dhammānaṃ yā avikkhepanā, idaṃ vuccati pamāṇanti.
凡在狮子游戏方法中所说明的四组不善与善,在三堆方法中所说明的三组善与不善,在欢喜轮转方法中所说明的二组善与不善。在那些二法中的善法,那义理在三者中分别论时是有地,而且一切义理以三种文句来说明。这被称为「如此多」。凡以四句、二十八部分无地可说明的义理,仅以四句来说明。如此,凡如所说明的不混乱,这是限量。正如一切定应在三定中寻求——有寻有伺、无寻唯伺、无寻无伺,这是限量,没有第四种定。同样,三种慧——思所成、闻所成、修所成——在一切慧中说明,没有第四种慧——非思所成、非闻所成、非修所成,他没有慧。这些法的不混乱,这被称为「限量」。
Therassa mahākaccāyanassa jambuvanavāsino peṭakopadeso · 长老玛哈咖吒那住阎浮林者之《藏释》
Samatto.
Samatto.
Peṭakopadesapakaraṇaṃ niṭṭhitaṃ. · 《藏释论》完