☼ 中部經典 ☞ 根本法門品 (MN 2, 14-28)
2. 一切漏經 Sabbāsavasuttaṃ
14. Evaṃ me sutaṃ –
如是我聞──
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
曾經,世尊住舍衛城祇陀林給孤獨園。
Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
“sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
「願樂欲聞!」比丘們應諾世尊。
Bhagavā etadavoca –
世尊說:
15. “Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato.
Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi?
比丘們!我說:『由於認知什麼?因為看見什麼?而有諸漏滅盡呢?』
Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ.
『如理作意』──如理性且注意,與『非理作意』──非理性且注意:
Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti;
比丘們!由於非理作意,那麼──未生諸漏,將會生起;已生諸漏,將會增長。
yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
比丘們!由於如理作意,那麼──未生諸漏,將會不生;已生諸漏,將會消失。
Dassanā pahātabbāsavā
➊ 因為看見(四諦真理)而諸漏消失──如理作意
17. “Katame ca, bhikkhave, āsavā dassanā pahātabbā?
比丘們!因為看見什麼,而諸(煩惱)漏流會消失呢?
manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti.
『不理解應注意之法、不理解不應注意之法。』
“Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti?
《一》比丘們!如何是注意於不應注意之法呢?
ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.
他注意於此等不應注意之法!
“Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?
《二》比丘們!如何是不注意於應注意之法呢?
ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.
他不注意於此等應注意之法!
18. “So evaṃ ayoniso manasi karoti –
他注意於這些非理性(思維):
‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ?
① 是否確實?我存在於過去世嗎?
Na nu kho ahosiṃ atītamaddhānaṃ?
② 是否確實?不存在於過去世嗎?
Kiṃ nu kho ahosiṃ atītamaddhānaṃ?
③ 是否確實?如何存在於過去世呢?
Kathaṃ nu kho ahosiṃ atītamaddhānaṃ?
④ 是否確實?何故存在於過去世呢?
Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ?
⑤ 是否確實?我存在於過去世,而後變成何者呢?
Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ?
① 是否確實?我存在於未來世嗎?
Na nu kho bhavissāmi anāgatamaddhānaṃ?
② 是否確實?不存在於未來世嗎?
Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ?
③ 是否確實?如何存在於未來世呢?
Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ?
④ 是否確實?何故存在於未來世呢?
Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti?
⑤ 是否確實?我存在於未來世,而後變成何者呢?
Etarahi vā paccuppannamaddhānaṃ [paccuppannamaddhānaṃ ārabbha (syā.)] ajjhattaṃ kathaṃkathī hoti –
又於現在,對於現在世心裡疑惑:
‘ahaṃ nu khosmi?
① 我是否確實存在嗎?
No nu khosmi?
② 是否確實不存在嗎?
Kiṃ nu khosmi?
③ 是否確實?如何存在呢?
Kathaṃ nu khosmi?
④ 是否確實?何故存在呢?
Ayaṃ nu kho satto kuto āgato?
⑤ 是否確實?此有情由何處而來呢?
So kuhiṃ gāmī bhavissatī’ti?
⑥ 是否確實?此有情將投生何處呢?
19. “Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati.
諸如此類,非理性注意者,於六常見中,將生起任何一見,即:
‘Atthi me attā’ti vā assa [vāssa (sī. syā. pī.)] saccato thetato diṭṭhi uppajjati;
⑴ 或者,他生起常見、當作真理:『我是我──靈魂是我(有一個真我)!』
‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;
⑵ 或者,他生起常見、當作真理:『我非我──靈魂不是我(有另一個我)!』
‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
atha vā panassa evaṃ diṭṭhi hoti –
⑹ 或者,他又有這樣見解:
‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti
『凡我所說,這個真我,可以感知──彼彼各處,受善惡業、異熟果報!』
so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti.
Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ.
manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti.
『正確理解應注意之法、正確理解不應注意之法。』
“Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti?
《一》比丘們!如何是不注意於不應注意之法呢?
ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.
他不注意於此等不應注意之法!
“Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti?
《二》比丘們!如何是注意於應注意之法呢?
ime dhammā manasikaraṇīyā ye dhamme manasi karoti.
他注意於此等應注意之法!
如理作意:『這是──苦之集聖諦』;
如理作意:『這是──苦之滅聖諦』;
如理作意:『這是──到達苦滅之道聖諦』。
Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
像他這樣!如理作意、捨斷三結──有身見結、疑結、戒禁取結。
Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.
比丘們!這樣叫作:『因為看見(四諦真理),而諸(煩惱)漏流會消失!』
Saṃvarā pahātabbāsavā
➋ 因為防護(根門)而諸漏消失──律儀勤
22. “Katame ca, bhikkhave, āsavā saṃvarā pahātabbā?
比丘們!因為防護什麼,而諸(煩惱)漏流會消失呢?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati.
⑴ 比丘們!此處有比丘,如理思擇,以眼根律儀,防護(律儀勤)而住。
Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati…pe…
ghānindriyasaṃvarasaṃvuto viharati…pe…
⑶ 比丘們!此處有比丘,如理思擇,以鼻根律儀,防護(律儀勤)而住。
jivhindriyasaṃvarasaṃvuto viharati…pe…
⑷ 比丘們!此處有比丘,如理思擇,以舌根律儀,防護(律儀勤)而住。
kāyindriyasaṃvarasaṃvuto viharati…pe…
⑸ 比丘們!此處有比丘,如理思擇,以身根律儀,防護(律儀勤)而住。
manindriyasaṃvarasaṃvuto viharati.
⑹ 比丘們!此處有比丘,如理思擇,以意根律儀,防護(律儀勤)而住。
Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.
比丘們!這樣叫作:『因為防護(根門),而諸(煩惱)漏流會消失!』
Paṭisevanā pahātabbāsavā
➌ 因為追隨善法(受持善法)而諸漏消失──衣食四緣(四聖種)
23. “Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā?
比丘們!因為追隨什麼,而諸(煩惱)漏流會消失呢?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati –
⑴ 比丘們!此處有比丘,如理思擇,以受用衣服,即:
“Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati –
⑵ 如理思擇,以受用飲食,即:
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya,
『非為玩樂、非為肥壯、非為美麗、非為裝飾;
yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya,
僅僅只為維持身體、能夠生存、令不損傷、助修梵行;
“Paṭisaṅkhā yoniso senāsanaṃ paṭisevati –
⑶ 如理思擇,以受用房舍、臥具,即:
“Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati –
⑷ 如理思擇,以受用藥物、藥具,以治療病痛,即:
“Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti.
Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.
比丘們!這樣叫作:『因為追隨善法(受持善法),而諸(煩惱)漏流會消失!』
Adhivāsanā pahātabbāsavā
➍ 因為認同善法(肯定善法)而諸漏消失──忍受困境
24. “Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā?
比丘們!因為認同什麼,而諸(煩惱)漏流會消失呢?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya.
比丘們!此處有比丘,如理思擇,以忍耐(如同大地承受)寒、暑、飢、渴。
Ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ,
虻、蚊、惡風、烈日,以及一切爬蟲類(蛇、蠍)侵擾……惡意辱罵、流言誹謗,
“Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti.
Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.
比丘們!這樣叫作:『因為認同善法(肯定善法),而諸(煩惱)漏流會消失!』
Parivajjanā pahātabbāsavā
➎ 因為避免惡法(否定惡法)而諸漏消失──迴避惡處
25. “Katame ca, bhikkhave, āsavā parivajjanā pahātabbā?
比丘們!因為避免什麼,而諸(煩惱)漏流會消失呢?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso
比丘們!此處有比丘,如理思擇,以:
caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti,
迴避惡象、迴避惡馬、迴避惡牛、迴避惡犬,
ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ.
(迴避)毒蛇、殘株樹樁、荊棘障礙、斷崖溝坑、池塘沼澤。
Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ
如坐不適坐處、如行不適行處、如伴不實惡友;
viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ,
明智同修,將認定此是惡處安排;
so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.
他如理思擇,以迴避不適坐處、不適行處、不實惡友。
“Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti.
Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.
比丘們!這樣叫作:『因為避免惡法(否定惡法),而諸(煩惱)漏流會消失!』
Vinodanā pahātabbāsavā
➏ 因為排除惡法(捨棄惡法)而諸漏消失──斷三惡尋
26. “Katame ca, bhikkhave, āsavā vinodanā pahātabbā?
比丘們!因為排除什麼,而諸(煩惱)漏流會消失呢?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso
比丘們!此處有比丘,如理思擇,以:
uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti,
① 不認同、捨斷、排除、廢止、完全停止、令棄捨,所生起之『貪尋』;
uppannaṃ byāpādavitakkaṃ…pe…
② 不認同、捨斷、排除、廢止、完全停止、令棄捨,所生起之『瞋尋』;
uppannaṃ vihiṃsāvitakkaṃ…pe…
③ 不認同、捨斷、排除、廢止、完全停止、令棄捨,所生起之『害尋』;
uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
不認同、捨斷、排除、廢止、完全停止、令棄捨,(一切)所生起之『惡不善法』;
“Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti.
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.
比丘們!這樣叫作:『因為排除惡法(捨棄惡法),而諸(煩惱)漏流會消失!』
Bhāvanā pahātabbāsavā
➐ 因為修習(道品)而諸漏消失──七菩提分(修勤)
27. “Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?
比丘們!因為修習什麼,而諸(煩惱)漏流會消失呢?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ;
paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe…
vīriyasambojjhaṅgaṃ bhāveti…
pītisambojjhaṅgaṃ bhāveti…
passaddhisambojjhaṅgaṃ bhāveti…
samādhisambojjhaṅgaṃ bhāveti…
upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
“Yañhissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti.
Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.
比丘們!這樣叫作:『因為修習(道品),而諸(煩惱)漏流會消失!』
28. “Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti,
ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti,
ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti,
ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti,
ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti,
ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti,
ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti;
ayaṃ vuccati, bhikkhave –
比丘們!這被稱為:
‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati,
『比丘以防護一切(煩惱)漏流之律儀而住,
acchecchi [acchejji (ka.)] taṇhaṃ, vivattayi [vāvattayi (sī. pī.)] saṃyojanaṃ,
已脫渴愛、輪迴、結縛,
sammā mānābhisamayā antamakāsi dukkhassā’”ti.Idamavoca bhagavā.
息滅慢心、正盡苦邊。』」 世尊如此說完。
Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
那時,世尊呼喚比丘們說:「比丘們!」比丘們回答世尊說:「世尊!」世尊於是說:
“sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
「比丘們!我為你們說示,防護一切(煩惱)漏流之法門。注意諦聽、如理善思!我今將說。」
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
「願樂欲聞!」比丘們應諾世尊。
Bhagavā etadavoca –
世尊說:
15. “Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato.
「比丘們!我說:『由於認知、因為看見,而有諸漏滅盡;不是由於不知!不是因為不見!』
Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi?
比丘們!我說:『由於認知什麼?因為看見什麼?而有諸漏滅盡呢?』
Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ.
『如理作意』──如理性且注意,與『非理作意』──非理性且注意:
Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti;
比丘們!由於非理作意,那麼──未生諸漏,將會生起;已生諸漏,將會增長。
yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
比丘們!由於如理作意,那麼──未生諸漏,將會不生;已生諸漏,將會消失。
☆
四明覺
sampajañña
➾ ⑴ 有益明覺
sātthaka(律儀勤、防惡)──在生起念頭時,就能在有益及無益之間,作出有益選擇(防護根門);⑵
合宜明覺 sappāya(斷勤、斷惡)──能夠於適宜與不適宜之間,作出適宜選擇(斷三惡尋);⑶
行處明覺 gocara(修勤、修善)──行住坐臥,不捨棄念處(禪思主題:有去無回、無去有回、無去無回、有去有回);⑷
無痴明覺 asammoha(隨護勤、成善)──在行住坐臥等各方面,沒有愚痴、我見(忍受困境)。
☆
四聖諦義
➾ ⑴ 律儀勤(防惡)──「苦聖諦」應遍知「防護根門」;⑵
斷勤(斷惡)──「集聖諦」應斷「三惡尋」;⑶
修勤(修善)──「道聖諦」應修習「七菩提分」;⑷
隨護勤(成善)──「滅聖諦」應現證「不淨觀、善之定相」。
☆
四依
apassenāni
➾ saṅkhāyekaṃ 熟思而
➀ 受持善法 paṭisevati(修勤──四依法、四聖種);➁
肯定善法 adhivāseti(隨護勤──忍受困境);➂
否定惡法 parivajjeti(律儀勤──迴避惡處);➃
捨棄惡法 vinodeti(斷勤──斷三惡尋)。
☆
漏盡之因
➾ ➊ 看見四諦(如理作意);➋ 防護根門(律儀勤);➌
受持善法(衣食四緣──四依法、四聖種);➍
認同善法(忍受困境);➎ 避免惡法(迴避惡處);➏
排除惡法(斷勤──斷三惡尋);➐ 修習道品(修勤──七菩提分)。
16.
“➊ Atthi, bhikkhave, āsavā dassanā pahātabbā, ➋ atthi
āsavā saṃvarā pahātabbā, ➌ atthi āsavā paṭisevanā
pahātabbā, ➍ atthi āsavā adhivāsanā pahātabbā, ➎ atthi
āsavā parivajjanā pahātabbā, ➏ atthi āsavā vinodanā
pahātabbā, ➐ atthi āsavā bhāvanā pahātabbā.
比丘們!➊
因為看見(四諦真理)而諸漏消失、➋ 因為防護(根門)而諸漏消失、➌
因為追隨(受持善法)而諸漏消失、➍ 因為認同(肯定善法)而諸漏消失、➎
因為避免(否定惡法)而諸漏消失、➏ 因為排除(捨棄惡法)而諸漏消失、➐
因為修習(道品)而諸漏消失。
Dassanā pahātabbāsavā
➊ 因為看見(四諦真理)而諸漏消失──如理作意
17. “Katame ca, bhikkhave, āsavā dassanā pahātabbā?
比丘們!因為看見什麼,而諸(煩惱)漏流會消失呢?
Idha,
bhikkhave, assutavā puthujjano – ariyānaṃ adassāvī
ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī
sappurisadhammassa akovido sappurisadhamme avinīto –
【一】比丘們!世上無聞凡夫,不見聖者、不知聖者之法、不以聖法被調御、不見善知識、不知善士之法、不以善士法被調御:
manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti.
『不理解應注意之法、不理解不應注意之法。』
So
manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme
appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi
karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.
他既不理解應注意之法,又不理解不應注意之法:『注意於不應注意之法,而不注意於應注意之法。』
“Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti?
《一》比丘們!如何是注意於不應注意之法呢?
Yassa,
bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati,
uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo
uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā
avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati –
比丘們!當他注意於此法時:『生起──未生欲漏,增長──已生欲漏;生起──未生有漏,增長──已生有漏;生起──未生無明漏,增長──已生無明漏。』
ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.
他注意於此等不應注意之法!
“Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?
《二》比丘們!如何是不注意於應注意之法呢?
Yassa,
bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati,
uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na
uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo
na uppajjati, uppanno vā avijjāsavo pahīyati –
比丘們!當他注意於此法時:『不生起──未生欲漏,捨棄──已生欲漏;不生起──未生有漏,捨棄──已生有漏;不生起──未生無明漏,捨棄──已生無明漏。』
ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.
他不注意於此等應注意之法!
“Tassa
amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ
dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā
ca āsavā pavaḍḍhanti.
如果,注意於不應注意之法,不注意於應注意之法者;那麼,未生諸漏將會生起、已生諸漏將會增長。
18. “So evaṃ ayoniso manasi karoti –
他注意於這些非理性(思維):
‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ?
① 是否確實?我存在於過去世嗎?
Na nu kho ahosiṃ atītamaddhānaṃ?
② 是否確實?不存在於過去世嗎?
Kiṃ nu kho ahosiṃ atītamaddhānaṃ?
③ 是否確實?如何存在於過去世呢?
Kathaṃ nu kho ahosiṃ atītamaddhānaṃ?
④ 是否確實?何故存在於過去世呢?
Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ?
⑤ 是否確實?我存在於過去世,而後變成何者呢?
Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ?
① 是否確實?我存在於未來世嗎?
Na nu kho bhavissāmi anāgatamaddhānaṃ?
② 是否確實?不存在於未來世嗎?
Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ?
③ 是否確實?如何存在於未來世呢?
Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ?
④ 是否確實?何故存在於未來世呢?
Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti?
⑤ 是否確實?我存在於未來世,而後變成何者呢?
Etarahi vā paccuppannamaddhānaṃ [paccuppannamaddhānaṃ ārabbha (syā.)] ajjhattaṃ kathaṃkathī hoti –
又於現在,對於現在世心裡疑惑:
‘ahaṃ nu khosmi?
① 我是否確實存在嗎?
No nu khosmi?
② 是否確實不存在嗎?
Kiṃ nu khosmi?
③ 是否確實?如何存在呢?
Kathaṃ nu khosmi?
④ 是否確實?何故存在呢?
Ayaṃ nu kho satto kuto āgato?
⑤ 是否確實?此有情由何處而來呢?
So kuhiṃ gāmī bhavissatī’ti?
⑥ 是否確實?此有情將投生何處呢?
19. “Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati.
諸如此類,非理性注意者,於六常見中,將生起任何一見,即:
‘Atthi me attā’ti vā assa [vāssa (sī. syā. pī.)] saccato thetato diṭṭhi uppajjati;
⑴ 或者,他生起常見、當作真理:『我是我──靈魂是我(有一個真我)!』
‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;
⑵ 或者,他生起常見、當作真理:『我非我──靈魂不是我(有另一個我)!』
‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
⑶
或者,他生起常見、當作真理:『我思故我在──我因為感知而存在(感知是我)!』
‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
⑷
或者,他生起常見、當作真理:『離思故我在──我因為離開感知而存在(離感知是我)!』
‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
⑸
或者,他生起常見、當作真理:『我思我不在──我因為感知而不存在(感知不是我)!』
atha vā panassa evaṃ diṭṭhi hoti –
⑹ 或者,他又有這樣見解:
‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti
『凡我所說,這個真我,可以感知──彼彼各處,受善惡業、異熟果報!』
so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti.
而且,他又以為:『這個真我,應是連續、堅固、常恆、不變易法、永遠如此、保持住立!』
Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ.
比丘們!這些謬見叫做:『見解叢林、見解險途、見解戲論、見解爭論、見解結縛!』
Diṭṭhisaṃyojanasaṃyutto,
bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya
maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘na
parimuccati dukkhasmā’ti vadāmi.
比丘們!無聞凡夫,被見結所縛,不能從生、老、死、愁、悲、苦、憂、惱……而得解脫。所以,我說:『不能解脫苦!』
20.
“Sutavā ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī
ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī
sappurisadhammassa kovido sappurisadhamme suvinīto –
【二】然而,比丘們!已聞法聖弟子,已見聖者、熟知聖者之法、以聖法被調御、已見善知識、熟知善士之法、以善士法被調御:
manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti.
『正確理解應注意之法、正確理解不應注意之法。』
So
manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme
pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi
karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
他既正確理解應注意之法,又正確理解不應注意之法:『不注意於不應注意之法,而注意於應注意之法。』
“Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti?
《一》比丘們!如何是不注意於不應注意之法呢?
Yassa,
bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati,
uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo
uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā
avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati –
比丘們!當他注意於此法時:『生起──未生欲漏,增長──已生欲漏;生起──未生有漏,增長──已生有漏;生起──未生無明漏,增長──已生無明漏。』
ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.
他不注意於此等不應注意之法!
“Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti?
《二》比丘們!如何是注意於應注意之法呢?
Yassa,
bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati,
uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na
uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo
na uppajjati, uppanno vā avijjāsavo pahīyati –
比丘們!當他注意於此法時:『不生起──未生欲漏,捨棄──已生欲漏;不生起──未生有漏,捨棄──已生有漏;不生起──未生無明漏,捨棄──已生無明漏。』
ime dhammā manasikaraṇīyā ye dhamme manasi karoti.
他注意於此等應注意之法!
“Tassa
amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ
dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti,
uppannā ca āsavā pahīyanti
如果,不注意於不應注意之法,注意於應注意之法者;那麼,未生諸漏將不會生起、已生諸漏將會消失。
21.
“So ‘idaṃ dukkhan’ti yoniso manasi karoti, ‘ayaṃ
dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti
yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti
yoniso manasi karoti.
他如理作意:『這是──苦聖諦』;
如理作意:『這是──苦之集聖諦』;
如理作意:『這是──苦之滅聖諦』;
如理作意:『這是──到達苦滅之道聖諦』。
Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
像他這樣!如理作意、捨斷三結──有身見結、疑結、戒禁取結。
Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.
比丘們!這樣叫作:『因為看見(四諦真理),而諸(煩惱)漏流會消失!』
Saṃvarā pahātabbāsavā
➋ 因為防護(根門)而諸漏消失──律儀勤
22. “Katame ca, bhikkhave, āsavā saṃvarā pahātabbā?
比丘們!因為防護什麼,而諸(煩惱)漏流會消失呢?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati.
⑴ 比丘們!此處有比丘,如理思擇,以眼根律儀,防護(律儀勤)而住。
Yañhissa,
bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato
uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ
saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na
honti.
比丘們!他若(放逸),不持續防護眼根,隨著諸(煩惱)漏流──憂慼、熱惱生起。他若攝禦,以住於防護眼根,令達諸(煩惱)漏流──憂慼、熱惱消失。
Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati…pe…
⑵
比丘們!此處有比丘,如理思擇,以耳根律儀,防護(律儀勤)而住。
比丘們!他若(放逸),不持續防護耳根,隨著諸(煩惱)漏流──憂慼、熱惱生起。他若攝禦,以住於防護耳根,令達諸(煩惱)漏流──憂慼、熱惱消失。
ghānindriyasaṃvarasaṃvuto viharati…pe…
⑶ 比丘們!此處有比丘,如理思擇,以鼻根律儀,防護(律儀勤)而住。
比丘們!他若(放逸),不持續防護鼻根,隨著諸(煩惱)漏流──憂慼、熱惱生起。他若攝禦,以住於防護鼻根,令達諸(煩惱)漏流──憂慼、熱惱消失
jivhindriyasaṃvarasaṃvuto viharati…pe…
⑷ 比丘們!此處有比丘,如理思擇,以舌根律儀,防護(律儀勤)而住。
比丘們!他若(放逸),不持續防護舌根,隨著諸(煩惱)漏流──憂慼、熱惱生起。他若攝禦,以住於防護舌根,令達諸(煩惱)漏流──憂慼、熱惱消失。
kāyindriyasaṃvarasaṃvuto viharati…pe…
⑸ 比丘們!此處有比丘,如理思擇,以身根律儀,防護(律儀勤)而住。
比丘們!他若(放逸),不持續防護身根,隨著諸(煩惱)漏流──憂慼、熱惱生起。他若攝禦,以住於防護身根,令達諸(煩惱)漏流──憂慼、熱惱消失。
manindriyasaṃvarasaṃvuto viharati.
⑹ 比丘們!此處有比丘,如理思擇,以意根律儀,防護(律儀勤)而住。
Yañhissa,
bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ
āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa
viharato evaṃsa te āsavā vighātapariḷāhā na honti.
比丘們!他若(放逸),不持續防護意根,隨著諸(煩惱)漏流──憂慼、熱惱生起。他若攝禦,以住於防護意根,令達諸(煩惱)漏流──憂慼、熱惱消失。
“Yañhissa,
bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
vighātapariḷāhā, saṃvaraṃ saṃvutassa viharato evaṃsa te
āsavā vighātapariḷāhā na honti.
比丘們!他若(放逸),不持續防護(根門),隨著諸(煩惱)漏流──憂慼、熱惱生起。他若攝禦,以住於防護(根門),令達諸(煩惱)漏流──憂慼、熱惱消失。
Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.
比丘們!這樣叫作:『因為防護(根門),而諸(煩惱)漏流會消失!』
Paṭisevanā pahātabbāsavā
➌ 因為追隨善法(受持善法)而諸漏消失──衣食四緣(四聖種)
23. “Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā?
比丘們!因為追隨什麼,而諸(煩惱)漏流會消失呢?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati –
⑴ 比丘們!此處有比丘,如理思擇,以受用衣服,即:
‘yāvadeva
sītassa paṭighātāya, uṇhassa paṭighātāya,
ḍaṃsamakasavātātapasarīṃsapa- [siriṃsapa (sī. syā. pī.)]
samphassānaṃ paṭighātāya, yāvadeva
hirikopīnappaṭicchādanatthaṃ’.
僅僅只為排除寒冷、排除炎熱,又為抵禦虻、蚊、惡風、烈日,以及一切爬蟲類(蛇、蠍)侵擾,又僅僅只為遮羞蔽體。
“Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati –
⑵ 如理思擇,以受用飲食,即:
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya,
『非為玩樂、非為肥壯、非為美麗、非為裝飾;
yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya,
僅僅只為維持身體、能夠生存、令不損傷、助修梵行;
iti
purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na
uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro
ca’ [cāti (sī.)].
如此實行,以除舊餓、新脹不生,使我不致生理受苦,得以無過、安穩樂住。』
“Paṭisaṅkhā yoniso senāsanaṃ paṭisevati –
⑶ 如理思擇,以受用房舍、臥具,即:
‘yāvadeva
sītassa paṭighātāya, uṇhassa paṭighātāya,
ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ paṭighātāya,
yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.
僅僅只為排除寒冷、排除炎熱,又為抵禦虻、蚊、惡風、烈日,以及一切爬蟲類(蛇、蠍)侵擾,又僅僅只為防禦險難、惡劣天氣、樂於禪思。
“Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati –
⑷ 如理思擇,以受用藥物、藥具,以治療病痛,即:
‘yāvadeva
uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,
abyābajjhaparamatāya’ [abyāpajjhaparamatāya (sī. syā. pī.),
abyāpajjaparamatāya (ka.)].
『僅僅,只為療癒:所生疾病、種種苦受;以使自己從死亡、苦迫中,解脫出來,以得安適、自在。』
“Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti.
比丘們!他若不如此受用者,將使諸(煩惱)漏流──憂慼、熱惱生起;他若如此受用者,將使諸(煩惱)漏流──憂慼、熱惱消失。
Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.
比丘們!這樣叫作:『因為追隨善法(受持善法),而諸(煩惱)漏流會消失!』
Adhivāsanā pahātabbāsavā
➍ 因為認同善法(肯定善法)而諸漏消失──忍受困境
24. “Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā?
比丘們!因為認同什麼,而諸(煩惱)漏流會消失呢?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya.
比丘們!此處有比丘,如理思擇,以忍耐(如同大地承受)寒、暑、飢、渴。
Ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ,
虻、蚊、惡風、烈日,以及一切爬蟲類(蛇、蠍)侵擾……惡意辱罵、流言誹謗,
uppannānaṃ
sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ [tippānaṃ
(sī. syā. pī.)] kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ
pāṇaharānaṃ adhivāsakajātiko hoti.
源身劇苦、激烈堅固、辛辣苦澀、討厭不適、如奪命苦……皆生起忍耐。
“Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti.
比丘們!他若不如此忍耐者,將使諸(煩惱)漏流──憂慼、熱惱生起;他若如此忍耐者,將使諸(煩惱)漏流──憂慼、熱惱消失。
Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.
比丘們!這樣叫作:『因為認同善法(肯定善法),而諸(煩惱)漏流會消失!』
Parivajjanā pahātabbāsavā
➎ 因為避免惡法(否定惡法)而諸漏消失──迴避惡處
25. “Katame ca, bhikkhave, āsavā parivajjanā pahātabbā?
比丘們!因為避免什麼,而諸(煩惱)漏流會消失呢?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso
比丘們!此處有比丘,如理思擇,以:
caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti,
迴避惡象、迴避惡馬、迴避惡牛、迴避惡犬,
ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ.
(迴避)毒蛇、殘株樹樁、荊棘障礙、斷崖溝坑、池塘沼澤。
Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ
如坐不適坐處、如行不適行處、如伴不實惡友;
viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ,
明智同修,將認定此是惡處安排;
so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.
他如理思擇,以迴避不適坐處、不適行處、不實惡友。
“Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti.
比丘們!他若不如此迴避者,將使諸(煩惱)漏流──憂慼、熱惱生起;他若如此迴避者,將使諸(煩惱)漏流──憂慼、熱惱消失。
Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.
比丘們!這樣叫作:『因為避免惡法(否定惡法),而諸(煩惱)漏流會消失!』
Vinodanā pahātabbāsavā
➏ 因為排除惡法(捨棄惡法)而諸漏消失──斷三惡尋
26. “Katame ca, bhikkhave, āsavā vinodanā pahātabbā?
比丘們!因為排除什麼,而諸(煩惱)漏流會消失呢?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso
比丘們!此處有比丘,如理思擇,以:
uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti,
① 不認同、捨斷、排除、廢止、完全停止、令棄捨,所生起之『貪尋』;
uppannaṃ byāpādavitakkaṃ…pe…
② 不認同、捨斷、排除、廢止、完全停止、令棄捨,所生起之『瞋尋』;
uppannaṃ vihiṃsāvitakkaṃ…pe…
③ 不認同、捨斷、排除、廢止、完全停止、令棄捨,所生起之『害尋』;
uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
不認同、捨斷、排除、廢止、完全停止、令棄捨,(一切)所生起之『惡不善法』;
“Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti.
比丘們!他若不如此排除者,將使諸(煩惱)漏流──憂慼、熱惱生起;他若如此排除者,將使諸(煩惱)漏流──憂慼、熱惱消失。
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.
比丘們!這樣叫作:『因為排除惡法(捨棄惡法),而諸(煩惱)漏流會消失!』
Bhāvanā pahātabbāsavā
➐ 因為修習(道品)而諸漏消失──七菩提分(修勤)
27. “Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?
比丘們!因為修習什麼,而諸(煩惱)漏流會消失呢?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ;
⑴
比丘們!此處有比丘,如理思擇,依遠離、依離貪、依滅盡、向於捨,以修習(發展、培養)『遍念菩提分』;
paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe…
⑵
如理思擇,依遠離、依離貪、依滅盡、向於捨,以修習(發展、培養)『遍擇法菩提分』;
vīriyasambojjhaṅgaṃ bhāveti…
⑶
如理思擇,依遠離、依離貪、依滅盡、向於捨,以修習(發展、培養)『遍精進菩提分』;
pītisambojjhaṅgaṃ bhāveti…
⑷
如理思擇,依遠離、依離貪、依滅盡、向於捨,以修習(發展、培養)『遍喜菩提分』;
passaddhisambojjhaṅgaṃ bhāveti…
⑸
如理思擇,依遠離、依離貪、依滅盡、向於捨,以修習(發展、培養)『遍輕安菩提分』;
samādhisambojjhaṅgaṃ bhāveti…
⑹
如理思擇,依遠離、依離貪、依滅盡、向於捨,以修習(發展、培養)『遍定菩提分』;
upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
⑺
如理思擇,依遠離、依離貪、依滅盡、向於捨,以修習(發展、培養)『遍捨菩提分』。
“Yañhissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti.
比丘們!他若不如此修習者,將使諸(煩惱)漏流──憂慼、熱惱生起;他若如此修習者,將使諸(煩惱)漏流──憂慼、熱惱消失。
Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.
比丘們!這樣叫作:『因為修習(道品),而諸(煩惱)漏流會消失!』
28. “Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti,
比丘們!若比丘們──
➊
凡是因為看見(四諦真理──如理作意),而諸(煩惱)漏流會消失者;則依看見(四諦真理──如理作意)而諸(煩惱)漏流消失!
ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti,
➋
凡是因為防護(根門──律儀勤),而諸(煩惱)漏流會消失者;則依防護(根門──律儀勤)而諸(煩惱)漏流消失!
ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti,
➌
凡是因為追隨(受持善法──四依法、四聖種),而諸(煩惱)漏流會消失者;則依追隨(受持善法──四依法、四聖種)而諸(煩惱)漏流消失!
ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti,
➍
凡是因為認同(肯定善法──忍受困境),而諸(煩惱)漏流會消失者;則依認同(肯定善法──忍受困境)而諸(煩惱)漏流消失!
ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti,
➎
凡是因為避免(否定惡法──迴避惡處),而諸(煩惱)漏流會消失者;則依避免(否定惡法──迴避惡處)而諸(煩惱)漏流消失!
ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti,
➏
凡是因為排除(捨棄惡法──斷三惡尋),而諸(煩惱)漏流會消失者;則依排除(捨棄惡法──斷三惡尋)而諸(煩惱)漏流消失!
ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti;
➐
凡是因為修習(道品──七菩提分),而諸(煩惱)漏流會消失者;則依修習(道品──七菩提分)而諸(煩惱)漏流消失!
ayaṃ vuccati, bhikkhave –
比丘們!這被稱為:
‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati,
『比丘以防護一切(煩惱)漏流之律儀而住,
acchecchi [acchejji (ka.)] taṇhaṃ, vivattayi [vāvattayi (sī. pī.)] saṃyojanaṃ,
已脫渴愛、輪迴、結縛,
sammā mānābhisamayā antamakāsi dukkhassā’”ti.Idamavoca bhagavā.
息滅慢心、正盡苦邊。』」 世尊如此說完。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
比丘們,心滿意足、歡喜信受世尊之所說。
Sabbāsavasuttaṃ niṭṭhitaṃ dutiyaṃ.
一切漏經 ~根本法門品‧第二經終
~《中部經典‧根本法門品‧Sabbāsavasutta 一切漏經》 (MN 2, 14-28)
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