4. 经简择第四地
4. 经探究第四地
4. Suttavicayacatutthabhūmi
4040. 此处所谓的经文是什么？
40. Tattha katamo suttavicayo?
2此中所谓的经文，是指善法与不善法之前后相续而适当审察的内容。此经由何故开始……与这些经文及对应的辅助文句相应结合，何者合适，何者不合适？
Tattha kusalehi dhammehi akusalehi dhammehi pubbāparaso sādhukaṃ upaparikkhiyati. Kiṃnu kho idaṃ suttaṃ ārabhi…pe… tehi suttehi saha adhisannaṭṭhehi yujjati udāhu na yujjatīti?
3正如世尊于烦恼起始处示现法义。示现何法？即当审察烦恼的断除。倘若非由世尊示现，须以善法求断烦恼之境，乃至烦恼从何而生。如调柔不成，则恶法当加观察、思惟，烦恼乃由此消除之经应当如此。若烦恼不除，则应审视圣道法门，哪些烦恼断除，哪些不除。凡不得除者当观察。而于烦恼之示现处，圣道法未必示现。烦恼生起之地，存有既断烦恼之外，仍不与断烦恼同修者，彼烦恼便须诋毁。若诋毁者将受束缚，此处当如是思惟。二种、三种、或更多的烦恼，皆以一圣道断除。若如此思惟束缚者，则须审察。续次传承或律藏成文，虽有经义，实无经义。不能示现经文，而不得疑惑。正如初善法之起，烦恼当断。所以应审察此法。先有断烦恼之善法，后有说法者，至少应不违背。正如最先折伏的烦恼及其圣道示现，烦恼与圣道相应断除，若不除则须思惟。若思惟后合掌，必须采纳。若不合掌，彼烦恼乃与圣道辩易者则不熟成。熟成者当诋毁；若诋毁，则造罪。所以当思惟如是。
Yathā bhagavā kilese ādimhi tattha deseti. Kiṃ desitaṃ? Tesaṃ kilesānaṃ pahānaṃ udāhu no desitanti upaparikkhitabbaṃ. Yadi na desitaṃ bhagavati tesaṃ kilesānaṃ pahānaṃ kusalā dhammā pariyesitabbā yattha te akusalā pahānaṃ gacchanti. Sace samannehamāno na labhati. Tattha akusalā dhammā apakaḍḍhitabbā vīmaṃsitabbā, saṃkilesabhāgiyasuttaṃ, yadi kilesā apakaḍḍhiyantā. Ye vā na denti tattha upaparikkhitabbā ariyamaggadhammā tāsu bhūmīsu kilesā pahānaṃ gacchanti, udāhu na gacchantīti. Yattakā pana kilesā desitā. Na tattakā ariyadhammā desitā. Yattha kilesā pahānaṃ gacchanti, tattha ye kilesā ariyadhammānaṃ paṭipakkhena na yujjanti, te apakaḍḍhitabbā, sace apakaḍḍhiyantā yojanaṃ deti. Tattha evaṃ vīmaṃsitabbaṃ. Dve tīṇi vā taduttari vā kilesā ekena ariyamaggena pahānaṃ gacchantīti. Sace evaṃ vīmaṃsiyantā yojanaṃ deti, tattha upaparikkhitabbaṃ. Paramparāya vā piṭakasampadānena vā suttassa attho ca nattho ca. Yaṃ vā na sakkā suttaṃ niddisituṃ neva suttaṃ vicikicchitabbaṃ. Evaṃ yathā ādimhi kusalā dhammā honti. Ye kilesā te pahīneyyāti. Te upaparikkhitabbā. Puro vā kusalo paṭipakkhena vā puro desanā, anūnā anadhikā uggahetabbā. Yathā paṭhamo uttilo yesamidāni kilesānaṃ ye ariyadhammā desitā ime kilesā imehi ariyadhammehi pahīyanti, udāhu nappahīyantīti vicinitabbā. Yadi upaparikkhiyamānā yujjanti, gahetabbā. Atha na yujjanti, ye kilesā apaṭipakkhā honti, te kilesā aparipakkhitabbā. Ye ca ariyadhammā paṭipakkhā honti, te ariyadhammā apakaḍḍhitabbā . Na hi ariyadhammā anāgāmikilesappahānaṃ gacchanti, nāpi ariyadhammā sabbakilesānaṃ pahānāya saṃvattanti. Yathā kusalā mettā akusalo rāgo na tu kusalā mettāti kāretvā akusalassa rāgassa pahānāya sambhavati byāpādo mettāya pahānaṃ gacchati. Tasmā ubho kilesā upaparikkhitabbā. Yo yo ca dhammo upadisiyati kusalo vā akusalo vā so apakaḍḍhitabbo. Sace te yujjanti apakaḍḍhiyamāno natthi upaparikkhitabbaṃ. Dve vā kilesā ekena ariyadhammena pahīneyyāti dvīhi vā ariyadhammehi eko vā kileso pahīyatīti.
4或者如此审察合掌时，须分别审察合掌之理，或复审察不合掌之理，须令能够示现经文，无须发起疑惑。烦恼为我于所示之圣法中，应双方皆加审察。设若烦恼、圣法已被歌颂或释义所示，烦恼能否由圣法断除？不除故应思惟。诸圣法为断烦恼所起。且善法可断不善法。不必所有圣法皆断尽诸恶。譬如慈心是善而贪欲是不善，但不以慈心化贪而以慈心化恶烦恼。由此以烦恼为旨，则经能断烦恼。非以经文为旨，不能断尽一切烦恼。由经文之圣法对治烦恼时，得以断除。
Atha vā evampi upaparikkhiyamānaṃ yujjati, tattha vīmaṃsitabbaṃ vā yathā yujjati tattha vīmaṃsitabbaṃ vā, yathā nanu sakkā suttaṃ niddisituṃ, na hi sutte vicikicchitabbaṃ. Kileso maṃ ariyadhammesu desitesu ubhayato upaparikkhitabbaṃ. Kira ye vā ime kilesā desitā ye ca ariyadhammā desitā gāthāya vā byākaraṇena vā, kiṃ nu kho ime kilesā imehi ariyadhammehi pahīyanti, udāhu nappahīyanti? Ime vā ariyadhammā imesaṃ kilesānaṃ pahānāya saṃvattantīti. Kiñcāpi kusalehi dhammehi akusalā dhammā pahānaṃ gacchanti. Na tu sabbehi ariyadhammehi sabbākusalā pahānaṃ gacchanti. Yathā mettā kusalo akusalo ca rāgo na tu kusalā mettā akusalo rāgoti kāretvā mettāya rāgo pahānaṃ, byāpādo mettāya pahānaṃ gacchanti. Evaṃ kilesoti kāretvā suttena pahānaṃ gacchati. Na sutto dhammoti kāretvā sabbaṃ kilesassa pahānāya saṃvattati. Yaṃ tu suttassa ariyadhammo saṃkilesapaṭipakkho, so tena pahānaṃ gacchatīti.
4141. 当烦恼于善法经文释义中不相应，且该烦恼应在大节所属条款中被诋毁。烦恼在所示善法中断除时，仍须进一步审察。何故此烦恼应舍，缘何圣法而说？凡以何种因缘示现圣法，烦恼必立于此。故有一烦恼，不以他法舍之，犹如见解、贪欲、无明须从正见中断除。无明为修习之地为法修习之地，骤然断除于无所有心定，无念状态中。此教义般具通用涵义，当加审察。凡以见解而当断烦恼者，见解为圣法所示；以修习理应断除，修习亦属圣法所示；以回避应远离，回避亦为圣法所示。如此方为抛弃烦恼之道，直至七个染污全破。若以他法断烦恼则该法宜被谨守。若他法则应思量该法。若守此法则烦恼除。彼时须审之。若不合掌，则法未曾由世尊所说，或由长老错误理解。照所属条款之大义，世尊真实所说之义须如是思惟。诸法所缘是善不善法。无因则无果。何物为因而思？
41. Tattha kusale desite sutte byākaraṇe vā saṃkilesā na yujjanti ariyadhammā vā, te mahāpadese niddisitabbāvayavena apakaḍḍhitabbā . Tattha kilesehi ca desitehi ariyadhammesu ca yadipi tena ariyadhammena te kilesā pahānaṃ gacchanti. Tatthapi uttari upaparikkhitabbaṃ. Kena kāraṇena ete kilesā pajahitabbā, kena kāraṇena ariyadhammā desitāti? Yena yena vā ākārena ariyadhammā desitā, tena tena pakārena ayaṃ kileso ṭhito. Atthi hi eko kileso, tena vā ariyadhammā na aññathā aññathā pahātabbo, yathā diṭṭhi rāgo avijjā ca dassanena pahātabbā. Sā ce evañca avijjā bhāvanāya bhūmi vā dhammā bhāvanāya pahātabbā. Sāyeva uddhaṃbhāgiyaṃ asaṅkhatadassanāya vimuttiyā animittena cetosamādhinā amanasikārena pahīyati. Evaṃ sātthaṃ sabyañjanaṃ upaparikkhitabbaṃ. Ye dassanena pahātabbā kilesā dassanākārena ariyadhammo desito, bhāvanāya pahātabbā bhāvanākārena ariyadhammo desito, patisevanā pahātabbā patisevanākārena ariyadhammo desito, evaṃ vinodanapahātabbā yāva satta āsavā kātabbā, yāvaññathā. Aññathā hesa dhammo pahātabbo aññenākārena ariyadhammo desito, so ariyadhammo aññathā pariyesitabbo. Yadi ayaṃ dhammo pariyesato yo ca deseti yena yenākārena, so ariyadhammo pariyesitabbo, tenākārena kileso pahīyati. So tattha upaparikkhitabbo. Atha na yujjati yadi hi tena suttena vihitaṃ suttaṃ vīmaṃsitabbaṃ. Yathā yujjati, tathā gahetabbaṃ. Yathā na yujjati, tathā na gahetabbaṃ, addhā etaṃ bhagavatā na bhāsitaṃ, āyasmatā vā duggahitaṃ, yathā mahāpadese niddisitabbaṃ, bhagavatā yathābhūtaṃ desitaṃ, yo ca dhammo desito kusalo ca akusalo ca tassa dhammassa paccayo pariyesitabbo. Na hi paccayā vinā dhammo appaccayo uppajjati. Tattha ko ākāro pariyesanāya?
6正如如此，应审察所依，因缘众多，所缘法自身说故，须审察。因缘三类：缓、中、强。于缓因缘应采纳缓法；于中因缘应以缓法与强法并行，所缘法为缓法。因缘有二种继起之别或连续因缘。所缘法之缓因当观其假病。而何因至此？或他因缘随依彼因缘，名义或完整皆成。所示之法，须观其因缘或因果。若因缘已现所依察定，则此因当察。若未相应则不采。于缓法，中间处渐强处强之法，缓法不应依赖强法，强依赖缓亦不应。缓弱之法依赖中等法，中等法依赖强法，强法依赖强法。此理应采纳或舍弃。世尊所示之法，即在中等结束处所示。正如经文本初显初露，多个根，如此经文善恶终结。此经文由经文性质而行，有些为对应分，而说法相辅。形相亦属于所缘法。譬如世尊示于五根的制御，令断贪，意趣与其他经文如牧牛喻义相符，则此法应于其他释义中审查。于一经难见全部，应合掌此法。
Tattha tathārūpaṃ sahetu sappaccayaṃ soyaṃ dhammo vuttoti idaṃ vīmaṃsitabbaṃ. So ca paccayo tividho – mudu majjho adhimatto. Tattha mudumhi paccaye mududhammo gahetabbo, evaṃ satyesa paccayo duvidho paraṃparāpaccayo ca samanantarapaccayo ca. So paccayo mudutena byādhimattaṃ pariyesitabbaṃ. Kiṃ kāraṇaṃ? Aññataropi paccayo aññehi paccayehi pariyattiṃ vā pāripūriṃ vā gacchati . Tattha yo dhammo desito, tassa dhammassa etena vā kāraṇena vā hetu pariyesitabbo. Yathā paccayo hetunā paccayena ca, so tassa dhammassa nissando pariyesitabbo. Yathā niddiṭṭho adhiṭṭhāne padhānaṃ pariyesati, so paccayo pariyesitabbo. Na hi mudussa dhammassa adhimatto nissando adhimattassa vā nissandassa mududhammo, atha mudussa mudu majjhāya majjho adhimattassa adhimatto yujjati, taṃ gahetabbaṃ, atha na yujjati na gahetabbaṃ. Yañca bhagavā ārabhati dhammaṃ desetuṃ, taṃyeva dhammaṃ majjhantapariyosānaṃ deseti, yathā suttādhiṭṭhāne dhammā ādimhi niddisati, taṃyeva bahu tassa suttassa pariyosānaṃ. Tassa hi dhammassa vasena taṃ suttaṃ hoti gāthā vā byākaraṇaṃ khuddakaṃ mahantaṃ vā, yathā pana duvidhā anurūpanti vā thapanā ca desanāthapanā. Rūpantipi dhammassa pariyesitabbā. Yathā ca bhagavatā pañcannaṃ indriyānaṃ saṃvaraṇaṃ desitaṃ taṇhāya niggahaṇatthaṃ icchāva hoti. Deseti yathā gopālakopame sutte aññehipi suttehi bhagavā bhāsati icchāva hoti majjhimanikāye vitakko ayaṃ bhagavato desanānurūpanti iti so dhammo aññesupi veyyākaraṇesu pariyesitabbo. Na hi ekaṃ hi sutte daṭṭhabbo. Yujjanaṃ taṃ gahetabbaṃ.
42对此，何谓未宣说？所谓凡世尊未曾说过的经文，即使能听闻，也当如此牢记。例如有人不善言辞，所说经文应当加以审视。何以故？今有此经未能宣说之处，世尊亦未加宣说之处，世尊所宣说的诸法亦有宣说不足之处。凡是超越十力所及之境界而宣讲者，此皆为世尊未宣说之经。虽然如此，弟子知晓十力境界，无论强弱娑婆，均知其理，然此力量尚不足，换言之亦不能悉知他人对于此义的理解。譬如长老舍利弗曾对婆罗门说，此长老缺乏根力及智识，乃至别人不知此义尊者亦未度脱，由此出生争论，遭世尊非难。又如长老大迦叶为尊者弟子，拥有无碍金刚三昧的力，已了知一切法之因缘因果，理趣圆明，虽因持法平等，他不颂扬讲说，唯世尊称之。
42. Tattha katamaṃ anuññātaṃ? Yaṃ kiñci suttaṃ bhagavatā na bhāsitaṃ tañca suttesuyeva ndissati, evametaṃ dhāretabbaṃ. Yathā asukena bhāsitanti, taṃ suttaṃ vīmaṃsitabbaṃ. Kiṃ nu kho imaṃ suttaṃ anuññātaṃ khamaṃ bhagavato udāhu nānuññātaṃ khamaṃ, kiñci rūpañca suttaṃ bhagavato anuññātaṃ khamaṃ kiñci rūpañca nānuññātaṃ khamaṃ? Yaṃ sabbaso anotāretvā dasabalo gocaraṃ deseti, taṃ sabbaṃ suttaṃ bhagavato nānuññātaṃ khamaṃ. Atthipi so sāvako dasabalānaṃ gocaraṃ jānāti odhiso anodhiso, taṃ pana balaṃ sabbaso na jānāti aññathā nāma savanena, yathā āyasmatā sāriputtena yena brāhmaṇo ovadito, tassa āyasmato natthi indriyabalavemattañāṇaṃ, tena puggalaparo parañca taṃ ajānanto sati uttarikaraṇīye uppādito, so bhagavatā apasādito. Yathāva āyasmā mahākassapo bhāgineyyaṃ ovadati anantariyasamannāgato iddhipāṭihīrena aṅguliyo adīpetvā yaṃ sabbesaṃ dhammānaṃ kammasamādānānaṃ hetuso ṭhānaso yathābhūtaṃ ñāṇaṃ, tassa āyasmato saṃvijjate, tena naṃ ovadati, taṃ bhagavā karoti.
8若汝亦能具足十种光明，终究能持守如迦叶尊者；
‘‘Sacepi dasa pajjote, dhārayissasi kassapa;
9他不见色，眼根之中无所知。
Neva dakkhati rūpāni, cakkhu tassa na vijjatī’’ti.
8又如使者因王命指使七人，陪从传达，亦会以有余遗落的信息告诉他人。未宣说的力量经，应当接纳；已宣说的力量经，不应采纳。
Api ca kho yathā dūto rājavacanena sattamanusāsati, evaṃ sesānugo aññātakaṃ ghosaṃ paresaṃ deseti. Anuññātakhamasuttaṃ gahetabbaṃ. Ananuññātakhamaṃ na gahetabbaṃ.
9此处所谓经文的混合，是指五种类别的经文：污染类、习气类、见解类、修行类、无瑕类。或修习某一类别，或讲说另一类别，或于他经指示特定义理。经文本身多适用多义，阐释圣法多样。修习习气类义理即归入见解类的阐明。根本束缚的意义指导上根束缚的正见法。柔软中根的根性和禅修力等在经中表述。如此，此混合因缘及果报、启示功用，同时具备柔软中根的禅思及上根力境，即称为经文的混合。若缺混合，则称为经文的区分。
Tattha katamo suttasaṅkaro? Pañcavidhaṃ suttaṃ, saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ dassanabhāgiyaṃ bhāvanābhāgiyaṃ asekkhabhāgiyaṃ. Aññaṃ ārādheyya aññaṃ deseti aññassa ca suttassa atthaṃ aññamhi sutte niddisati. Suttassa vā hi anekākāraṃ atthaṃ niddisati. Ariyadhammasādhane atthaṃ vivarati. Vāsanābhāgiyassa atthaṃ dassanabhāgiyesu niddisati. Orambhāgiyānaṃ saṃyojanānaṃ atthaṃ uddhaṃbhāgiyesu niddisati. Mudumajjhānaṃ indriyānaṃ adhimattesu suttesu niddisati. Iti ayaṃ suttaṃ sambhedaṃ hetunā ca nissandena ca phalena ca niddesena ca mudumajjhādhimattatāyapi ca atthena ca byañjanena ca yo sambhedo, ayaṃ vuccati suttasaṅkaro. Yo asambhedo, ayaṃ vuccati suttavicayo.
12此中有摄颂
Tatthāyaṃ uddānagāthā
13像昔日前连贯无断之因缘，如实的条件。
Purimānaṃ akkhaṇḍaṃ, yathābhūtassa paccayo;
14依止欲着之念，便不能修习闻思。
Nissando vāsanāsaddhi, anuññā suttasaṅkaro.
15长老玛哈咖咤那的
Therassa mahākaccāyanassa
16名为经探究的第四地。
Suttavicayo nāma catutthabhūmi.